The Town of Wanganui.
Te Ika a Maui,
or
New Zealand and its Inhabitants,
Illustrating the
Origin, Manners, Customs, Mythology, Religion, Rites,
Songs, Proverbs, Fables, and Language of
the Natives.
Songs, Proverbs, Fables, and Language of
the Natives
Together with the
Geology, Natural History, Productions, and Climate
of the Country;
Its State as Regards Christianity;
of the Country;
Its State as Regards Christianity
Sketches of the Principal Chiefs, and their Present Position;
With a Map, and numerous Illustrations.
by the
Rev. Richard Taylor , M.A., F.G.S.,
Many Years a Missionary in New Zealand.
London:
Wertheim and Macintosh
Paternoster-Row.
MDCCCLV.
To the Right Honorable
The Earl of Chichester,
President of the Church Missionary Society,
&c, &c, &c.
&c, &c, &c
My Lord,
Having labored many years in New Zealand under the auspices of the Church Missionary Society, and there acquired the information here presented to the Public, I cannot more appropriately dedicate this Work to any one than to your Lordship, who has so long and worthily filled the high office of its President. With sentiments of great respect, therefore, I beg to do so, and subscribe myself,
Lordship's
The Author.
London,
November, 1855.
Preface.
In presenting Te Ika a Maui to the Public, it will be necessary to commence with saying, that this was formerly the only name which the Natives had for the Island, and that it is nearly identical with that which Cook first received; being literally The Fish of Maui, the Maori creator, who first drew up this second Britain “from out the azure main.”
The name of New Zealand has succeeded it; and it seems a pity that so noble an appendage of the British Crown, which has been gained, not by the power of our arms, but by the voluntary consent of its inhabitants, solely through the influence of the Gospel, should still retain so unmeaning a name, which was not even given by the first discoverer. The good taste of the present age has re-named the neighbouring Continent and its attendant Isle. Van
Next, with regard to the Work itself. The Author's aim has been to rescue from that oblivion into which they were fast hastening, the Manners, Customs, Traditions, and Religion of a primitive race: already the remembrance of them is rapidly being forgotten; the rising generation being almost as unacquainted with them as our Settlers in general. The Traditions of the Creation are now first presented to the Public. The late Governor Sir Grey
The Author would here acknowledge the obligation he is under in the Natural History department to Cunningham, Dr. Hooker, Dr. Grey, and his coadjutors in the British Museum. The Illustrations, he may state, are all from sketches taken by himself on the spot, and have at any rate the merit of being faithful drawings of the various objects they represent And with the hope that Te Ika a Maui will not prove altogether uninteresting to the Public, the Author takes his leave.
Contents.
List of Engravings and Vignettes.
Colored Plates.
Te Ika a Maui,
or
New Zealand and its Inhabitants.
Chapter I.
Introduction.
The old Priest of Waikowau, West Coast.
Civilized man is too apt to look down upon the more unenlightened portion of his race as belonging to an inferior order of beings; ignorance or interest have given rise to many calumnies against the aboriginal inhabitants of remote lands, especially against those who differ from us in color. It becomes a sufficient plea with those who regard themselves of
To raise a better and more correct view, of those commonly regarded as savages, we must have a more perfect acquaintance with them, and the more intimate this is, the more readily shall we allow their claims to brotherhood, and feel assured, from whatever causes they have fallen into their present degraded state, that it is not their natural one, but the effect of various untoward circumstances, which have combined, gradually to sink them, from a higher to a lower position; and when those causes are removed, they will again rise to their former standing, and rank with the most favored sections of the human family.
As our knowledge of these aboriginal races increases, and we become acquainted with their language, manners, and customs, we find that they possess mind as well as ourselves, and only want similar advantages to obtain an equal
Philosophically viewing the subject, we should find that even the Australian, who has been classed in the lowest grade, and been viewed as more closely allied to the brute than to the human species, possesses mind, ingenuity, contrivance, and perfection too, in his way, far beyond what might be expected; and that were we to place one of our own laborers, or even a more enlightened member of society, in a similar position, it would be a long time before he could attain, an equal degree of knowledge, in any of those arts, which are needful for the support of life.
This is no fanciful assertion. How many instances have we of shipwrecked mariners being cast on uninhabited islands, who, deprived of everything, have not shown any of their ingenuity, in procuring food and raiment; and when in similar circumstances they have been cast amongst savages, have in general sunk even below their level. Excepting perhaps the backwoodsman of America, few would feel themselves equal to supply their necessities, when their usual means of support were suddenly cut off. Travellers in countries like Australia or New Zealand, where all the comforts of civilized life are wanting, well know how apt they are to forget the proprieties of society, and how readily they fall into the habits of the native; the customs of domestic life become irksome, and are abandoned; the squalid filth of those who have made a long journey, is often far beyond that of the natives; but in obtaining food, how far is the boasted member of civilized life, behind the despised savage. The native of New Holland not only knows where to look for it, but how to obtain it; he can fabricate from the raw materials of the wilderness, the proper snare or net; he can make his spear and use it with unfailing success, and barren and unproductive as his country appears to us, in furnishing natural food, it has a sufficiency for those who know how to find and take it. There are several instances
If, under such circumstances, the native has been enabled to find support, where the European could not—and the preservation of life is the first principle implanted in the human mind—we may safely conclude he is not deficient in mind. But how much more is this the case with the New Zealander. Some few years ago, the Governor caused a Settlers' Journey along the west coast of the Middle Island to be published in the Government Gazette: this settler, accompanied by several natives, was absent nearly two years; during that period all his own stock failed, and for many weeks he was entirely dependent on the natives for the supply of his commissariat: had they not known where and how to procure food in that uninhabited part, the entire party must have perished.See Brenner's Journal of Expedition along the West Coast of the Middle Island of New Zealand.
But to return to the subject of civilization. With us society is divided to an indefinite extent; one is brought up in one useful art, and another in another; with few exceptions there are none who can turn their hands to any other, than their own peculiar calling. The New Zealander, on the contrary, is acquainted with every department of knowledge, common to his race: he can build his house, he can make his canoe, his nets, his hooks, his lines; he can manufacture snares to suit every bird; he can form his traps for the rat; he can fabricate his garments, and every tool and implement he requires, whether for agriculture or war; he can make ornaments of ivory or of the hardest stone, and these too with the most simple and apparently unsuitable instruments, sawing his ivory without loss, with a muscle-shell, and his hard green jade stone one piece with another, with only the addition of a
Such general knowledge makes the native at home wherever he may be. I have often had opportunities of admiring this; when encamped with my little party in pouring rain, I have been surprised at the short time it took, to erect a comfortable shed impervious to the rain, to produce fire by friction, to find fuel and ignite it, to seek out food and sit down comfortably to enjoy it, and this before an European would have made up his mind what to do. An instance of this kind occurred some years ago, when the late
The native is not deficient in those arts which are essential to his comfort. His house is constructed with great skill and elegance, The natives rendered valuable assistance in this sort of work (building houses for the Port Nicholson settlers), at which they were very expert. It must be confessed that the huts built by them were much superior to those of our handiwork; many of them, indeed, deserved to be called houses, and were, when I quitted Port Nicholson, still used by emigrants of all classes.—4th page of Hon. H. W. Petre's New Zealand: Smith, Elder, & Co., Lond. 1841.
When we consider the way in which the New Zealanders lived, we cannot wonder at the crimes they committed. Shut out from the rest of the world, without any to set them a pattern of what was right, or to reprove what was wrong; is it surprising, that morally they should have degenerated, even from the standard of their forefathers? They were not always addicted to war, neither were they always cannibals; the remembrance of the origin of these horrid customs, is still preserved amongst them. If the progressive development doctrine were true, aboriginal races should have progressively advanced; every successive generation should have added some improvement to the one which preceded it; but such is not the case. A remarkable proof of this may be adduced in the fact, that the New Zealanders have retrograded, even since the days of Captain Cook; they then possessed large double canoes, decked, with houses on them, similar to those of
The word How in Tonga signifies king; in Maori, Waka-hau is to command.
To what then can we refer their subsequent deterioration? They tell us they came from a distant land; the cradle of their race was an island of narrow limits; insufficient to maintain its population, one portion thrust out the other: a fleet of canoes left to seek another habitation; they met with several, which, either being too contracted, or being inhabited by people averse to their stay, they again embarked, and finally a few, reduced to the greatest straights, at last reached New Zealand. These repeated emigrations must have diminished the original stock of knowledge; like a vessel in a storm which is compelled to be lightened, the richest wares are thrown overboard, one bale follows another, the least required for the preservation of life go first, and those only which are essentially necessary are preserved. Again, one tribe is driven away by a more powerful one; weakened in numbers, and disheartened by constant defeats, it continually retires from its foes, until, at last, without means of preserving its first state, it sinks lower and lower in the scale of existence: this will account for the degraded state of the original inhabitants of the Chatham Isles; driven from the mainland, they fled to
Parakiwara (black fellows).
They present an instance to what a sad state man may fall, when cut off from the rest of his race, and mind is deprived of the benefit of fellow mind; how unable it is to bear up against such accumulated evils; how forcibly does such a state remind us of the prodigal, who, from being clothed in fine apparel, with a ring on his finger and shoes on his feet, and from being fed with the choicest viands, when he leaves his father's house, falls step by step, morally and physically, until he would fain have filled his belly with the husks which the swine did eat. May not this beautiful parable have its literal fulfilment in the history of the New Zealand race; in it may we not behold one of the long lost tribes of Israel, which, with its fellows, having abandoned the service of the true God, and cast aside his Word, fell step by step in the scale of civilization; deprived of a fixed home, became nomade wanderers over the steppes of Asia, a bye-word and a reproach among the nations, and gradually retreated until in the lapse of ages they reached the sea, and thence, still preserving their wandering character, from island to island driven by winds and currents, and various causes, they finally reached New Zealand, and there fallen to their lowest state of degradation, given up to the fiercest passions, consumed, and being consumed, they are enabled to reflect, repent, and amend, and resolve to arise and go to their Father.
Even after the New Zealand race had sufficiently increased to colonize the two islands, there was no bond of union amongst them; split into innumerable families and tribes, each under its own peculiar head and independent of the rest, it is not to be wondered, that constant feuds should
The Tapu was a remarkable institution; it did not originate with the Maori—he brought it with him; it was of wide-spread observance, extending from Tonga to Tahaiti, and thence to the Sandwich Isles. Severe and bloody as it was, in its demands, it was still, as Polynesian society was constituted, politic and wise; in fact it was the only bond of union which existed, and kept them from committing greater excesses. It must be remembered that they were heathen—they knew not God, and great as their sins were, they were not against light and knowledge, but committed with darkened understandings. Compare their warfare, as heathen, with that of civilized Christians; the sack of a town—whether by French or English—and then what shall we say of savage warfare. Compare the war which the misguided patriots of New Zealand carried on with the British Governor in 1845–7 with that of the French in Algeria during the same period. The sack of Kororareka with the destruction of an Arab tribe. The conduct of Hone Heke, the New Zealand chief, with that of the French commander. The same paper recorded both. Of the natives it said, “they have hitherto enjoyed their triumph without cruelty;” in fact, the Governor himself lauded the chivalric conduct of Heke. But when the Oulad Riahs, a wild mountain tribe, vainly endeavoured to preserve their independence against French aggression, and fled with their wives and children to their caves, and were completely at the mercy of their enemies, who had only to blockade the entrance to make them submit to their terms, the French officer commanded his men to stop up the entrances with combustible
After Kororareka fell into Heke's hands, he allowed the inhabitants to re-enter their houses, and carry off their chief valuables; he spared the churches and the houses of the ministers; and after the battle was terminated, he was not guilty of a single act of cruelty, but showed great feeling and forbearance; though from mistaken views he took up arms, he did not forget, that he was a responsible being.
The New Zealanders were cannibals, and great ones too. Christian light and knowledge gradually opened their eyes to see how horrid and unnatural the custom was, and in 1844 the last known act of cannibalism took place. If we seek to ascertain the origin of this custom, we shall doubtless find it in want, which has caused even our own countrymen, when reduced to starvation, to have recourse to the same dreadful expedient for preserving life. See Cruise of the Blonde, by Lieut. Dampier.
Naturally a noble race, bodily and mentally superior to most of the Polynesians, their fine intelligent countenances present the exterior of a fair-built house, which only requires to be suitably furnished, and we may hope that they have already passed through the worst part of that transition state which, under less favorable circumstances, it took centuries to bring our own country through, to attain its present highly advanced position in the scale of nations.
The Monument of Reretawangawanga.
The Chief of Waikanae
Chapter II.
Mythology.
Crying for The Dead.
The Mythology of an isolated race like that of the New Zealander, is an important aid in ascertaining the locality, from whence it originally sprung; embodied in it, the most ancient remains of its history are to be found, as well as peculiarities of its religion; and it is there amongst fables and foolish tales, that some faint remains of ancient truth, are to be discerned.
Of their traditions it may be remarked, that the most ancient, are those which are common to other islands, as they evidently belong to a period anterior to their arrival in New
The knowledge which has even now been acquired, of the mythology of this singular people, is very imperfect; and as the old people, in whose breasts it is locked up, are rapidly passing away, much of it will perish with them. The rising generation is indifferent to the traditions of the past; the mind being now occupied with so many fresh subjects of interest, which European intercourse is introducing, it cannot be wondered, that it should be disinclined to burthen itself, with long strings of names and rites, which, generally speaking, are preserved in language, as dissimilar to that now spoken, as Spencer or Chaucer is to ours; and this also presents a great difficulty in the research, as it is only the old men who can explain words, which have long been obsolete.
Properly speaking, the natives had no knowledge of a Supreme Being. They had a multitude of gods, and these were said to have been the fathers, Speaking to
There is a degree of thought perceptible in their traditions of the creation, which mark a far more advanced state than their present. Their ideas in some respects are not so puerile, as those even of the more civilized heathen nations of old, and without the light of inspiration, we cannot expect they would be more advanced than we find them.
The first period may be styled the epoch of thought—
“From the conception the increase, From the increase the thought, From the thought the remembrance, From the remembrance the consciousness, From the consciousness the desire.”
The second period is that of night—
“The word became fruitful; It dwelt with the feeble glimmering; It brought forth night: The great night, the long night, The lowest night, the loftiest night, The thick night, to be felt, The night to be touched, The night not to be seen, The night of death.”
This (we are told) is all we have to do with night; during these periods there was no light—there were no eyes to the world.
The third period is that of light—
“From the nothing the begetting, From the nothing the increase, From the nothing the abundance, The power of increasing, The living breath; It dwelt with the empty space, and produced the atmosphere which is above us, The atmosphere which floats above the earth; The great firmament above us, dwelt with the early dawn, And the moon sprung forth; The atmosphere above us, dwelt with the heat, And thence proceeded the sun; They were thrown up above, as the chief eyes of Heaven: Then the Heavens became light, The carly dawn, the early day, The mid-day. The blaze of day from the sky.”
The fourth period—
“The sky above dwelt with Hawaiki, and produced land. Taporapora Tauwarenikau, Kuku-paru, Wawau-atea, Wiwhi-te Rangiora.”
These are the names of lands or islands, supposed to have been first created; Hawaiki is the island they originally came from, which is regarded as the cradle of their race.
The fifth period: the land being thus formed, then were produced the gods—
“Ru-ou-hoko, Ruatupu, Ruatawiti Rua-kaipo, &c.”
The sixth period, when men were produced—
Ngae, Ngaenui, Ngaeroa, Ngaepea, Ngaetuturi, Ngapepeke. Tatiti, Ruatapu, Toe, Rauru-tama-rakei-ora.” *Na te kune te pupuke Na te pupuke te hihiri Na te hihiri te mahara Na te mahara te hinengaro Na te hinengaro te manako Ka hua te wananga Ka noho i a riko riko Ka puta ki waho ko te po, Ko te po nui, to po roa, Te po i tuturi, te po i pepeke, Te po uriuri, te po tangotango, Te po wawa, te po te kitea, Te po te waia, Te po i oti atu ki te mate.
There were two grand orders of gods: the first and most ancient were the gods of the night, as night preceded light, and then followed the gods of the light. Of the former the
Oti atu koutou ki te Po—e. [During this period all was dark—no eyes.] Na to kore i ai, Te kore te wiwia Te kore te rawea, Ko hotupu, ko hauora, Ka noho i te atea, Ka puta ki waho, te rangi e tu nei, Ka noho i Hawaiki, Ka puta ki waho ko tapora pora, Ko tauware nikau, ko kukuparu Ko wawauatea, ko wiwhi te rangiora, Ko Ru, no Ru, ko ou hoko Na ouhoko, ko ruatupu, Ko rua tawito, na rua tawito Rua kaipo, na rua kaipo Ko ngae, ngae nui, ngae roa, Ngae pea, ngae tuturi, ngae Pepeke, ko Tatiti, ko Rua Tapu, ko toe, ko rauru Ko tama rake i ora ko &c.
[The natives are very proud of their genealogies, and generally those of great men are traced up to the gods, and even before them; this may be the case here; if so, the latter part will be some great Chief's genealogy attached to this Song of the Creation.]
Ko te rangi e tere tere ana I runga o te whenua Ka noho te rangi nui e tu nei Ka noho i a ata tuhi, ka puta Ki waho te marama, ka noho. Te rangi i tu nei, ka noho i a Te werowero, ka puta ki waho Ko te ra, kokiritia ana Ki runga, hei pukanohi Mo te rangi, ka tau te Rangi, Te ata tuhi, te Ata rapa, te ata ka Mahina, ka mahina Te ata i hikurangi.
There were either ten or eleven Heavens; The following is a description given by an old Chief, of the Heavens:— He tua whenua te rangi, he kohatu nga wetu, he kohatu nui te ra, namaui i titoko ake te rangi, ko enei enei, ko era kohatu era, i piri atu ki tera oneone. He kiko rangi i tera, he mangu iho ra (blue sky) no tua atu i te kiko rangi te ua, tua atu he tangata: kei tua mai o te kiko rangi te hau. Nga taepanga o te rangi, nga tatutanga ki raro. Tawaki is said to have danced with such violence upon the pavement of heaven when in a great rage as to crack it, and so let the water through, which fell on the earth and caused a deluge.Tawaki's Ascent to Heaven.
Each Heaven was distinct, the lowest being the abode of rain; the next of spirits; the third of the winds; the fourth of light, the highest of all, being the most glorious, and therefore the chief habitation of the gods.
The sky, with its solid pavement, laying upon the earth,
The earth's skin, or covering, was the tutu; Her covering was the wehe-wehe; Her covering was the bramble; Her covering was the nettle. Don't grieve that the earth is covered with water; Don't lament for the length of time. The ocean's reign shall be broken; The ocean's surface shall be rough, (with the lands springing up in it) With mountains standing forth, Girdling round the sea. Yes, round the sea. Broken up shall you be (O earth). Do not grieve, Yes you, even you, Lest you should grieve through love; Lest you should grieve for your water covered surface; Lest you should lament for the time.
The offspring of Rangi and Papa, were first the Kumara, which came from the face of Heaven, being a plant which requires heat. Next came the fern-root, which sprung from the back of Rangi, intimating its hardy nature, being found on the cold hills, and needing no sun to make it grow. The first living being they produced was Tane, from whom proceeded trees and birds; what he was they do not seem clearly to know, a god, a man, or a tree; he is also called Tane Mahuta.
The second was Tiki, from whom man proceeded; his wife's name was Marikoriko, or Twilight. The first woman was not born, but formed out of the earth by the Arohi-rohi, or quivering heat of the sun and the echo. The daughter of Tiki and Marikoriko was called Kauatata.
The third son of Rangi and Papa was Tutenganahau, the grand author of evil.
Their fourth was Tahu, the author of all good. Tahu is the name for husband, and may have a figurative reference to marriage.
The fifth was Tawirimatea, the father of the winds; and the last was Tangaroa, the father of all fish, and the great god of the ocean. This god in Tonga, is regarded as the creator of all things; he is there called Tangaloa; and in Tahaiti, where he is known as Taaroa, he is viewed in the same light.
This is also the case in Hawaii, At Hawaii he is called Tanaroa; amongst the Maori he is the god who reveals secrets. Tangaroa piri whare, which implies that he is an eavesdropper, listening to what others are saying, and making mischief of it. It is not improbable that he was the original god of the Polynesians; perhaps before they inhabited these islands at all: see A small image of a man, cut out of the much-prized green stone, which is worn round the neck; its name is Tiki, the father of man. Ru is also a Tahaitian god. The same tradition of the heaven being joined to the earth is there found, and that they were only separated by the Teva, an insignificant plant, Draconitum polly phillum, till their god Ruu lifted it up.Buddle's Lectures.—I am inclined to think the same
When the earth and sky were separated, she was told to shrink from contact with her former partner, as the skin does from the nettle and bramble. The ocean was to be divided, being their joint offspring; half was to go to Rangi, and form clouds; and half to remain with Papa, to form the sea.
and Hine nui te po, or Great Mother Night, the womb of nature. The same idea prevailed there of the malignant character of the Atua Potiki, or infant gods, who were called Hotua Pou; and supposed to delight in mischief.The offspring of Papa and Rangi are next represented as holding a council, to decide what was to be done with their parents, that the earth might be rendered fruitful; for, as the tradition states, for a long long period “from the firstnight to the tenth night, to the hundredth night, to the thousandth night, all was dark, the thick opaque heaven laid on the earth, and rendered her barren. In vain did she seek for offspring in the likeness of the night, or of the day. Then they considered what must be done for Rangi and Papa. Shall we slay them, or shall we separate them? Tumata-uenga (this
Tane Tuturi—the bending; from doing so in upheaving the sky. Tane Pepeki—the bowing; when his feet were against the sky. Tane Uetika—straight as a tree. Tane Ueka—strong as a tree. Tane te Waiora—the person who opened the fountain of living water. Tane nui a Rangi—the great Tane who propped up the heavens.
In addition to these he is called Tane Mahuta. The last great work which is attributed to him is the opening of the fountain of living water, to perpetuate the existence of the sun and moon; the latter, when it wanes, is thought to go to it, and bathing therein to receive a renewed existence: hence the saying—“Man dies and is no more seen; but the moon dies, and, plunging into the living water, springs forth again into life.”
Tane is also the father of the birds which fly by night as well as those which fly by day; Ka noho a Tane, ka noho ia a Mumuwhango, ka puta ki wahoko te Totara, ka noho a Tane i a te Puwhakahara ka puta ki waho ko te Kahikatoa, te Ake rautangi, ka noho a Tane ka noho i ate Ata tangirea, ka puta ki waho te Maire rau nui, ka noho a Tane ka noho i a Parauri, ka puta ki waho ko te Tui, ka noho a Tane ka noho i a Papa, ka puta ki waho ko te Kiwi, ko te manu hunahuna a Tane, ka noho a Tane ka noho i a Haerea wawa, ka puta ki, waho ko te Wekaka noho a Tane i a Tuwairore, ka puta ki waho ko te ka-hikatea, ko te Rimu, ko te Totara, ko te Aratau-waiti o Tane ko nga tamatama a Tane motu to nga nahau ko te kiri, ko te kahi-katoa, hei whare mo Kahu-kura, i maru ai a kahukura.
“But the Totara, the chief of trees is the best for canoes; whilst the Ake rau tangi and the Kahikatoa are the more suitable for weapons of war; and the bark of the Kahikatoa serves as a house for Kahukura.”
Of Tiki little is preserved: his great work was that of making man, which he is said to have done after his own image. One account states, that he took red clay and kneaded it with his own blood, and so formed the eyes and limbs, and then gave the image breath. Another, that man was formed of clay, and the red ochreous water of swamps, and that Tiki bestowed both his own form and name upon him, calling him The word Tiki-ahua, or Tiki's likeness. The most prized ornament is an uncouth image of a man, formed of green stone, and worn round the neck as an “Heitiki” image, or remembrance of Tiki.Tiki in Nukuhiva, or Tii in Hawaiian, means an image.—See Buddle's Lectures.he potiki,” or a gift of Tiki from the Po or Hades. And the top knot of a Chief's head, the most sacred part of the person, is called “He Tiki.”
Some traditions say that Tiki is a woman, but the general idea is the contrary.
The next person who appears on the stage is Maui: he may be called the grand hero of the New Zealand mythology,
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Maui-i-mua
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Maui-i-roto
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Maui-i-taha
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Maui-i-pai
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Maui-i-tiki tiki-a-tarangi
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Maui-i-nukurau, or the Potiki.
The last is the most important character: his elder brethren were surnamed Ware-ware, which signifies that they were forgetful or absent. Maui Potiki appears to have had many names, which are expressive of his power: thus he is called Atamai, from his liberality; Toa, from his superior strength, and by some he is also called e tiki tiki a tarangi, which signifies that he possessed the tiki, (top knot,) or power of his father.
His brethren, however, professed to despise and underrate their younger brother, and to take every advantage of him. When they went out fishing, they would give him what they caught to cook, and then eat all up themselves, only giving him the scales for his portion. He likewise appears to have returned evil for evil, sometimes refusing to join in their fishing until they had finished; he would then throw his hook into the water, and at one pull would catch more fish than they had all taken together. Some traditions also allude to his playing tricks on his kuia and waea—his grandmother and mother. He is also said to have been guilty of great impiety in taking the jaw-bone of his grandfather Muri Rangawhenua, and making a fish-hook of it, which he kept concealed under his mat. One of Maui's works was to tie the sun and moon in their places, so that having run their appointed courses, they should daily return to their starting post. Another work of this Maori Hercules was to kill Tunarua, a great taniwa or monster, who lived in the water. He cut off his head, which he cast into the sea, where it became a koiro, or conger eel; the tail he threw into the fresh water, and it turned into the tuna, or eel. Another part was thrown on the ground, and the kareao or supple-jack sprung up. The blood was absorbed
rimu, totara, toatoa, and other trees having red wood, which accounts for their being so.
Afterwards Maui Atamai accompanied his brother Maui Ware-ware to the woods to get makaka, a strong flexible climbing plant, used for the manufacture of eel pots. Maui Ware-ware made an opening at the end of his eel pot for the fish to enter in by, but as he used no precaution to hinder them from going out again, they only eat the bait and went away. But Maui Mohio, made a tohi, or door, to the entrance into his eel pot, to hinder the fish from escaping; so that whilst his elder brother had no fish, his eel basket was filled. On their return home, Maui Mohio privately removed his tohi, lest his contrivance should be known; so when his disappointed brothers saw that his eel basket was filled, they inquired the cause of his success, and examining his basket, found to their surprise that it was just the same as their own. Afterwards the elder brothers made some spears for birds; all their points were smooth; but Maui added a barb to his; when they went to the woods to spear birds, they wounded, but could not secure them, as they slipped off the smooth point. Maui secured all his, as the barb of his spear held them firm. When they returned home, Maui privately removed the barb, and put on the smooth point again, which his brothers had made, that they might not find out the cause of his success.
Afterwards the elder brothers made some fish-hooks; Maui lid the same, but his were barbed, whilst theirs were smooth. They went to the sea; his brothers caught fish, but they escaped: Maui secured all his. His brothers called out to him, let us see your hook; he held up one that was unbarbed like their own. They returned home, but without fish; Maui the cunning only had any. His brethren were very angry, and turned him out of their canoe; they told him and Irawaru, his brother-in-law, to go to sea in a canoe by themselves. Maui gave the baits to him to put on the hooks, but, like a greedy dog, he eat them all up. This made Maui very angry, and when they landed he called to his brother-in-law to go on before and lie down, as a skid. Irawaru did so, and Maui dragged the canoe over his back, and, behold! it was broken;
In another tradition, the following is given as the incantation used by Maui to turn Irawaru into a dog:—
Soon after this, he finished making his fish-hook, which is called “ According to another tradition, Aurarotuia was the name of the canoe, Pikiawhea the hook, Awhenga the face of it, and Ko ake, a man, the name of the bait. Some say, that he cut off a piece of his ear for a bait.Tuwhawhakia te rangi.”Muri ranga whenua. His brethren again went to the sea in their canoe, which is called the Riu o Mahui. Maui went on board, but remembering his former conduct, they would not take him with them, but turned him out, and went to sea, although he continually entreated to go. No, no; you are too full of
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Angi angi ki te wakarua, | Blow gently from the wakarua, | |
Angi angi ki te mawaki; | Blow gently from the mawaki; | |
Taku aho ka tangi wiwi nei; | My line let it pull straight; | |
Taku aho ka tangi wawa; | My line let it pull strong; | |
Taku aho kai iria ka mate, | My line it is pulled, | |
Tu ana he wata mano wai. | It has caught, | |
Manowa mai hoki, | It has come. | |
Te watu wiwia, | The land is gained, | |
Te watu rawea, | The land is in the hand, | |
Te watu ko ronga ta, | The land long waited for, | |
Au ni ka wai atu | The boasting of Maui, | |
Ki moana, ka wainga | His great land, | |
Waka nene a Maui | For which he went to sea, | |
Waka nene a-ka-tau, | His boasting, it is caught. | |
He Hirihiringa mo te hutinga a te ao) | |
He let out all his line, and then there was a bite. The hook caught something, which pulled very hard, so that the canoe heeled over, and was on the point of capsizing. His brothers called out, Maui let go. He replied, Ka mau ta Maui ki tona ringa ringa e kore e taia te ruru. What Maui has got in his hand he cannot throw away; which has passed into a proverb. According to the Nga-puhi tradition:—Te pirita o te rangi te waka, tuwhawakia o te rangi, te mata o te matau nga kawae o muriranga-whenua, i tona haeretanga i te moana, kai ponu tona hoa kua motokia tona ihu muri iho ka puta mai he toto ka mea atu nga hoa o Maui kia Tukua te ika, ka mea atu kei hea hoki ta Maui i hoe ai i te wai? Taupiri, an isolated mountain, is said by some to have been the first land which was seen.
One tradition states, that Maui's brothers immediately they saw the fish, took their tuatini's (an instrument bordered with a row of shark's teeth, the ancient Maori knife) and began crimping the fish. This accounts for the hills and vallies and all the irregularities of the islands' surface. A similar tradition prevails in the Tonga isles; but there Tangaloa is the fisherman. With some variations, this myth is known from one end of the island to the other. It appears only to apply to the north island, which indeed has a remarkable resemblance to a fish in shape; and the perfect knowledge which the natives had of its form, is an evident proof that they had frequently circumnavigated it in former times, and, in fact, had lived more peaceably and had more friendly intercourse with each other than they have now. It is not improbable that the
This is the opinion of the Maui is also the name of a game closely resembling “cats cradles,” which represents the different scenes of the Maori creation, such as Hine-nui-te-po, Maui's fish, &c.Maui is nothing more than a title given to the person who first sighted land.Ma-u-i literally signifies as much. Maui also means to bewitch or enchant; in both of which arts he was a great adept.
The next great work of Maui is his contention with Mauika. Some traditions make him to be the grandfather of Maui; others deny it. He appears to have been a kind of Maori Pluto; his body was filled with fire. The name Maui-ka seems to imply that he was a member of the Maui family and distinguished by his being fire; at any rate, it is generally supposed that fire first proceeded from him. Some traditions represent Mauika as being a woman.
Behold Mauika had flre in his fingers and toes; when Maui knew this he went to kill him by his cunning: when he came to his ancestor he inquired the object of his visit; Maui replied, to obtain a little fire. Mauika immediately gave him one of his fingers, the koiti or little one. Maui left him, and went straight to the water and extinguished it. When it was put out he returned again to Mauika, and said that his fire had gone out: he inquired, how is it that the fire is extinguished; he replied, I fell into the water. He cut off another finger, the manawa, or ring finger. Maui went, and when he came to the water he extinguished it also, and then wetted his hand with the water, that Mauika might think what he said was true. Again he presented himself before him, and asks for some fire. The reason of his continually asking for fire of Mauika was that all the fire in his fingers and toes might be exhausted, lest he should burn him with it. This he kept constantly doing: he got successively the mapere, or middle finger, and the koroa, or fore finger, and the rongo matua, or thumb: having finished the fingers, he then tried to obtain the toes, and got all but the great toe. Maui cried, give me
tiki tiki or top-knot of Mauika's head, the seeds of fire which had taken refuge there, fled to the Rata, Hinau, Kaikatea, Rimu, Matai, and Miro; but these trees would not admit them. They then fled to the Patete, Kaikomako, Mahohe, Totara, and Puketea, and they received them. These are the trees from which fire is still to be obtained by friction.
Emboldened by his success in thus destroying Mauika, and extinguishing his fire, he next tried to put out the sun and moon. He set snares to catch them, and kept repeating his work, but in vain; for as often as he placed his traps, the powerful rays of the sun bit them in two. After all this hot work, Maui naturally became very thirsty; he, therefore, asked the Tieke to go and bring him some water. The bird paid no attention to his request; he threw it into the water. He then called another bird, the Hihi: and asked it to go and bring him some water; it also took no notice of his request: he cast it into the fire, and its feathers were burned in the flames, which accounts for its color. He next tried the Totoara, but it did not comply with his request: he placed a streak of white near its nose, as a mark for its incivility. Maui next asked the Kokako; that bird was immediately obedient to his wish. When it reached the water it filled its ears; and then returned to Maui; he drank and quenched his thirst: as a reward he pulled the birds legs to make them long, because he was attentive to his wish and brought him water.
His last work was to do away with death. He noticed that the sun and moon were not to be killed, because they bathed
One account states that his object was to kill Hine-nui-te-po, and carry off her heart.
He does not appear to have been generally prayed to as a god; yet he was invoked for their kumara crops and success in fishing. A karakia, or pure, addressed to him begins as follows:
Maui e hoea mai to heru, Mo nga pa tana, Te heru o Maui, Ko i wano ai, whiti mai Te marama, &c., &c.
Maui is also said to have tattoed the lips of the native dog; and that accounts for its muzzle being always black. Ko ta Maui uhi, i taia ki te Kuri, ko ta te kahuitara i taia ki te rangi, ka kikiwai, kairunga i taia ano hoki ki te tangata
A Mere Mere.
Chapter III.
Mythology.
(
Continued.)
The Tomb of Heuheu.
These were some of the creative fathers:—
After Maui came a host of gods,Tane was the parent (by some the mother) of the tui, of birds in general and of trees.Ru, the father of lakes and rivers.Rupe, the father of the pigeon.Tangaroa, the father of the fish.Irawaru, the father of dogs.Nga-rangi-hore, the father of stones.Mauika, the father of fire.Maui, the father of land.Mumuhanga, the father of the Totara.Parauri, the father of the Tui. Tane and Pararui were married.Papa, the father of the Kiwi.Owa, the father of the dog: he was also the father of Irawaru.Pahiko, the father of the Kaka.Punga, the father of the shark, tuatini, and lizard.Tutemanoa, the father of the Kahikatoa.Hina-moki, the father of the rat.Tuwairore, the father of the Kahikatea and Rimu.Haere-awa-awa, the father of the Weka.Rongo, the father of the Kumara.Tiki, the father of man.Tute-nga-nahau, the father of evil.Tahu, the father of all good.Tawiri-matea, the father of the wind.Tu, was the great god of war in the north, and Maru, in the south. Rongo-mai was the chief god of Taupo.
There were also gods who had human forms, and others who had those of reptiles; as in geology there is a reptile age, so there was one in the mythology of New Zealand. At one period there seems to have been a mixed offspring from the same parents; thus, whilst Tawaki was of the human form, his brethren were lizards and sharks; and there were likewise mixed marriages amongst them. It shows how low the mind of man may fall, when given up to strong delusions. These ancestral gods still hold their places in the genealogical tables of the different tribes; and it is remarkable that supernatural powers are said to have been possessed by certain families almost up to the present time. At Waitotara there is reported to have been a winged race of men, Whanan Moana o te tamaiti tua toru o Turi, ka panga tona ewe ki to moana, ka pae ana ki te one, ara ki te uraura. ka kitea e nga tangata, ka tongohia mai, waka-iria ki te tunga roa o te whare, i kitea atu ka korikori, kua wai tangata, no te putanga mai he tangata, ka rere mai ka whai mai i tona tinana Whanau Moana, ka noho ai ki Wai totara, ko tai ake, o te one kaha wai, na ka puta ki waho ko Tararere, ko Tarapunga te Manu i te ra Tarakapu whenua Kapunga rauru. Whanau Moana was the offspring of Turi's third son; his navel string having been thrown into the sea, drifted on the shore, where it was seen by some persons, who carried it away, and suspended it to the ridge pole of their house; they noticed that it moved about and had life; it grew up a man and had wings; he was called Whanau Moana, and lived on the side of Wai-totara next the sea; he became the father of Tararere, Tarapunga, the bird of the day. Tarakapu whenua, Kapunga rauru. These winged people flew openly in the day; at first they had no regular home, but went abroad from one place to another, sometimes alighting on the top of mountains, sometimes flying to some island of the sea, until one of their number, named Tara pu-whenua, caused them to dwell in pas. This wonderful race belonged exclusively to Waitotara, and lived at Tieki Moerangi. The last person who had wings was Te Kahui-rere; he lost them by a woman pressing them down when he was asleep.
In fact, in the accounts which the natives give of their gods, and of their exploits, we have but a magnified history of their chiefs, their wars, murders, and lusts, with the addition of some supernatural powers. They were cannibals; they were influenced by like feelings and passions with men, and they were uniformly bad. To them were ascribed all the evils to which the human race is subject; each disease was supposed to be occasioned by a different god, who resided in the part affected. Thus, Tonga was the god who caused headache and sickness; he took up his abode in the forehead. Moko Titi, a lizard god, was the source of all pains in the breast; Tu-tangata-kino was the god of the stomach; Titi-hai occasioned pains in the ankles and feet; Rongomai and Tuparitapu were the gods of consumption, and the wasting away of the legs and arms; Koro-kio-ewe presided over childbirth, and did his worst to unfortunate females in that state. In fact, the entire human body appears to have been shared out amongst those evil beings, who ruled over every part, to afflict and pain the poor creatures who worshipped them. This portioning out of the body was, however, much the same amongst the heathen generally. The Greek and Roman mythology had their gods and goddesses, each having his
There is one of the native gods who bears a remarkable resemblance to Mars. Like him, Maru is the god of war; he was killed and eaten when on earth, but his divinity flew up to heaven, and the planet Mars, from his fiery color, is called Maru. This god had many names, as
-
Maru i te Aewa -
„ — Koeta -
„ — Anaunau -
„ — Waka tamara -
„ — Tahuri mai -
„ — Takotua -
„ — Tawakarere -
„ — Riri -
„ — Nguha -
„ — Mataitai
These names were descriptive of his various evil qualities; his going to and fro as an adversary; chattering defiance; looking down malignantly; causing disease; flaming with wrath; full of anger and bitterness. We can scarcely have a more perfect description of the evil spirit. Maru was a god of the Sandwich Isles. This deity being constantly engaged in evil, had no time to grow food, and was indignant if he were not liberally supplied, and with the best. He must have been a god highly esteemed by his priests, who grew fat in his service.
A native history of one of these gods will be a specimen of all, and such narratives furnish a faithful index of the national mind. No god figures more in the Maori mythology of later ages than Tawaki. Originally men were not aware that he was a god, until one day he ascended a lofty hill, and some one who was cutting brush wood, saw him throw aside his vile garments, and clothe himself with the lightning: they then knew he was a god.
When Waitiri (his grandmother) descended from heaven, the fame of Kai-tangata and his bravery reached her; on her
Their children were not particularly clean. Kai-tangata turned up his nose and said, Hu! the filthy children! Waitiri was offended. She then gave names to her children, and said to them, Punga, the anchor of your father's canoe, this is the name for the elder; for the second, the Karihi, or sinker of your father's net; for my youngest, I leave as a name Whaka Makanga, my shame, on account of your father's word about your filth. Afterwards she ascended to heaven; her parting words were,—When Punga has children, do not let them follow me; she called to Karihi, when you have grown up, do not suffer your children to go and seek me; when my Waka Makanga has a child, he may come to me; these were the parting words of Waitiri; she then ascended up to heaven. When Kai-tangata returned from the sea, he asked his children, Where is your mother?— They answered, she has gone to heaven, to her dwelling place. Kai-tangata inquired, what did she say to you?—She said, that Punga, the anchor of your canoe, was to be my name; that for this here (pointing to his brother), the name was to be Karihi, the sinker of your net; that for our sister, the Waka Makanga of our mother, for your turning up your nose at our fifth: they went and showed the Paepae to their father.
The offspring of Punga and Karihi were the lizard, shark, and dog-fish. The child of Hema was Tawaki. The elder brethren took Muri-waka-roto and Kohuhango as their wives: these women were not satisfied with their husbands; they preferred Tawaki. His elder relatives hated him; they said, let us go to Wai-ranga-tuhi, where he had gone to wash. Tawaki prayed—
“Let the morning spring forth: give me my comb, my beautiful comb, that I may arise and go to the water of Rangatuhi, Rangatuhi.”
They found their brother there, and slew him: after he was dead, they returned home. Muri-waka-roto demanded, where is your younger brother? Mango (the shark) said, at the water combing his hair. She waited a long time, and then went and called Tawaki-e-. The Pukeko (a bird) answered, -ke-. She went and again called to Tawaki. The Moho (another bird) answered, -hu-. She returned home and said, you have killed your brother: they confessed they had done so. They inquired if he did not answer her call; she replied, the Pukeko and the Moho were the only things which heard her. No, Tawaki is gone to karakia, and to mix his blood with water-blood, with star-blood, with the blood of what? With the blood of the moon, with the blood of the sun, and the blood of Rangi-Mahuki; this is the flowing of Tawaki's blood, truly the causing his blood to grow, The union of all these kinds of blood formed life, and thus resuscitated Tawaki.
Afterwards they arrived at the outside, or verge of heaven, and at the fence, which divided it from the earth. Tawaki called out to his uncle, Do you climb up first? His relative answered, No, do you go before. Tawaki again called upon him to go first. His uncle did so, and laid hold with his hands on the fence which encircled it. Whilst Karihi was climbing up, Tawaki uttered this charm:—
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E tu te rangi motuhia, | Stand the severed heaven, | |
E tu te rangi pukai, | Stand the heaped up sky, | |
Pukai atu ana, | Heaped up apart from the earth. | |
I raro ite whenua. | |
His uncle slipped down to the earth, quite down to the ground. When Karihi came to him, he said, it was your spell which made me fall, otherwise I should have quite ascended. Tawaki denied his having uttered any: now, said he, do you remain, and let me try. Tawaki's hand laid hold of the fence, and he uttered this spell:—
|
Ascend, Tawaki, to the first heaven: | let the fair sky consent. | |
Ascend, Tawaki, to the second heaven: | let the fair sky consent. | |
Ascend, Tawaki, to the third heaven: | let the fair sky consent. | |
Ascend, Tawaki, to the fourth heaven: | let the fair sky consent. | |
Ascend, Tawaki, to the fifth heaven: | let the fair sky consent. | |
Ascend, Tawaki, to the sixth heaven: | let the fair sky consent. | |
Ascend, Tawaki, to the seventh heaven: | let the fair sky consent. | |
Ascend, Tawaki, to the eighth heaven: | let the fair sky consent. | |
Ascend, Tawaki, to the ninth heaven: | let the fair sky consent. | |
Ascend, Tawaki, to the tenth heaven: | let the fair sky consent. | |
Cling, cling, like the lizard, to the ceiling. | | |
Stick, stick close to the side of heaven. | |
Tawaki succeeded; he reached the sky; It is said that Tawaki ascended to heaven by a spider's thread. Another tradition states, that Waitiri uttered the spell, and Tawaki slipped down.
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Irimata, Irimata, | Wave before your eyes, wave before your eyes | |
Weromata, Weromata, | Thou smitten blind, thou smitten blind, | |
He wai o mata ki te ra, | Be your eyes bright, | |
He hurumai ra, | Like the sun that rises there, | |
He pa ko rirerire, | Since you are so greatly afflicted, | |
Hae tahi ki te mata, | Once to the eyes of Watitiri, | |
O watitiri rua ki te, | Twice to the eyes of Watitiri, | |
Mata o watitiri, | | |
Titiromai ra, | Look this way, | |
Kakanomai ra, | Glance this way, | |
Ki te mata ora, | With your healed eyes, | |
Ki te mata o Rehua, | With your star like eyes. | Aye, aye, my eyes are cured, my grandson.
Then Tawaki went and saw the Toka Tamiware, which stood there: he asked the old woman what is this? Waitiri replied, do not touch them with your hands, they are your ancestors. Then Tawaki stumbled against it: the stone fell down by the sea. Tawaki went crying, you also shall cry, who slew me. From that stone which fell, commenced the revenge which Tawaki took against his brethren. He drove the shark and the dog-fish from the land, and compelled them henceforth to live in the sea.
Afterwards, Tawaki went to Maru and his ancestors, that they might strive to kill him, in order to shew them his great power. Maru cries out to him, that he is his adversary. Tutenganahan cried out, that he also was his adversary; Rehua cried out, he was his adversary. Tawaki went straight to Maru, the man of war, to devise his death. Tawaki saw He Wata, the sacred food store of Maru: the oil stood within it. Tawaki eat some of it; he uttered a spell to take off its tapu; then Maru took away the tapu of Tawaki; by his spell he cursed every member of his body. The gods, his associates, held a solemn feast to destroy Tawaki, but quarrelled about the head of an eel on which they had feasted; each wanted it for himself; and at last Maru obtained it, which caused contentions amongst themselves. One party went by the sea-shore, headed by Maru; they saw Rongomai, in the shape of a great whale, laid on the shore, with the flies swarming about him. Thinking it was a dead whale, Maru ordered an oven to be heated, to cook their prize; and when it was ready, they began to roll the body into it. This awoke Rongomai, and he immediately arose and slew them all, and cast their bodies into the oven prepared for himself,
Such is a portion of a very long myth; a great deal of which will not bear repeating. It is interesting as shewing what were their ideas of their gods, and of heaven, which, from this account, differed little from the earth; it had its dwellings, its cultivations, the same as the earth; its inhabitants had their labors, quarrels, passions, need of food, like men. The persons alluded to, were chief gods. There are many others, but it is not necessary here to name more—they had gods many and lords many. The way in which their gods manifested themselves to men, were various—the whirlwind indicated the presence of a deity; the rain-bow was exclusively the property of Uenuku; the lightning and thunder belonged to Whiro; meteors, or any unaccountable noise, were tokens of the presence of a god. Sometimes they manifested themselves in the forms of spiders, moths, and flies; but most chiefly by the mouths of their priests, of which they took possession. During that period, the person thus possessed appeared quite frantic, uttering the most fearful cries, and being distorted in every limb; whilst in this state, every thing he said, or did, was considered as the immediate act of the god within him.
Heroes were thought to become stars, of greater or less brightness, according to the number of their victims slain in fight; they scooped out their eyes and swallowed them, in order to obtain the spirit and power of the enemy slain. The spirit of a chief, thus consuming those of the chiefs slain, was raised above men; he became a god even upon earth, and after death, a bright luminary of heaven.
Of the gods of the night, Hine-nui-te-po ranks the highest, more being spoken of her, than of all the others; and yet, she only appears to be a personification of night and Hades. Prayers, however, were addressed to her. She was known in Tonga, Tahaiti, and Hawaii, with a slight change of name and history. Po, or night, was the great name for Hades, although, in general, the Reinga, which is only the entrance
reinga, literally meaning the place where these spirits jumped into Po.
The general estimation in which the gods were held by the natives, was not a slavish one. They rather regarded them as powerful enemies, who were to be rendered harmless by the aid of powerful charms or spells; and to avoid their ill will, offerings were made to them: still, they firmly believed in their existence and power of visibly interfering with human affairs. The following account was given by a Chief, who was in a war expedition against the Ngatiawa, at Otaki. They were endeavouring to storm the powerful pa Kakutu, at Rangi-uru. At noon, when encamped opposite the beleaguered place, Puta, the Priest of Taupo, who was in their party, stood and prayed to Rongo-mai, the great god of his tribe, that he would manifest himself in their favor, and give the pa into their hands. Immediately a great noise was heard in the heavens, and they saw Rongo-mai rushing through the air, his form, which is that of a whale, was of fire, with a great head; he flew straight into the pa, which he entered with his head downwards, knocking up the dust which arose in a cloud with a crash like thunder. The Priest said in two days the place would be taken, which accordingly came to pass. My informant, a very sensible Christian Chief, believed it was actually the god who appeared, bid him draw his form, which he did; it was evidently a meteor, and a very bright one, to have been thus apparent at noon. It is remarkable that it should have been seen at the very moment the Priest was praying for his god to appear, and further that it should have fallen into the very pa they were attacking. It was natural that it should have been regarded as a favorable omen by one, and as the contrary by the others; but had the besieged not been intimidated, and fought courageously and conquered, then it would doubtless have been considered as a favorable omen for them. It is according to the result that these sights are estimated, and as many are seen without anything remarkable occurring, so nothing is thought of them, but only of the few which are attended with a particular result, as in this instance. A similar case occurred to me during a journey into the interior of the Island. I was preaching from the words, “Behold I saw Satan like lightning fall from heaven.” I had no sooner concluded, than the chapel, a dark building of raupo, with only the door and a small aperture to admit the light, was suddenly illuminated; we all rushed out, and saw a splendid meteor, like a drawn sword. My congregation, with almost one voice, exclaimed, “there is Satan falling from heaven.” My son once saw a brilliant meteor in the middle of the day, he immediately ran into the house to tell us, but we were only just in time to see its receding rays. Some few years ago four or five meteoric stones were seen at Wanganui, during the day, rushing with great noise and so near that some Europeans who were there went in search of them. Meteors are very frequently seen in New Zealand. A remarkable instance of this kind fell more immediately under my notice. One morning a native came to me with a very long countenance, and said, that the Taupos were coming to fight against us, with a determination of putting an end to the “waka pono,” as the Christian religion is called. I inquired where he got the news from; he told me a female named Erina had seen the enemy; and upon further questioning him, he said the The Mata Kite or seers pretend to do many supernatural things, and to cause their gods to appear at pleasure; but from my personal knowledge of many of them, I am persuaded they are ventriloquists, and thus deceive the people, although in some cases, they may deceive themselves with the idea that the god is in them; generally, however, they are gross impostors, who only seek gain or influence by their pretended powers. A gentleman who resided several years in New Zealand, and travelled a great deal amongst the natives, had once an opportunity of seeing this pretended power exercised; he was in company with two young natives, one an heathen chief of some rank, who expressed his firm belief, not only in the existence of their gods, but likewise in their willingness to appear to their own relatives when asked to do so. He was told that he could not believe such to be possible, but if he actually saw one in their gods, then he should cease to doubt their existence; the young chief immediately offered to give the proof demanded, he invited the unbelieving European to accompany him, to an old lady, who formerly had exercised this power. It was In the evening when the conversation took place; they went directly to her abode. She was then living in a little Atua, who was in lore with her, had showed her the hostile party. I laughed at him, and replied, if that were all he knew about the Taupo enemy, I should not have much fear. I went, however, to the woman, and told her I was sorry to hear she had been spreading such an idle tale; she said it was not taua (or war) against the church. I said pray what form did the spirit appear in? She answered, he came as a shadow. I was very much struck with the remembrance of this, when some years afterwards I read an almost counterpart of it in Lane's Egypt. That an ignorant girl should hit upon so close a resemblance was very remarkable.mahinga or cultivation at some distance from the village. They found her sitting in a long shed by the side of a fire. After some general conversation, the young chief made her acquainted with the object of their visit, telling her that their companion, the European, did not believe in the existence of native gods, or that they could hold intercourse with men, and therefore he wished her to show him that such was really the case, by giving him an actual proof. For some time she hesitated, stating that she had given up such things, and had become a praying woman; at last, however, after much entreaty, she consented, and bid one of the party take away some of the brands from the fire, and throw them outside, as the gods did not like too much light, (which was doubtless very true.) This was accordingly done. The old woman sat crouched down by the fire, with her head concealed in her blanket, swaying her body to and fro. The young chief laid himself full length on the ground, with his face downwards; he bogan by calling on the different gods by name, who were considered to be his relatives, addressing them as though present; his being the eldest son of the eldest branch of his family, was supposed to confer this privilege upon him. At first, they appeared to pay no attention to their relative, he thereupon spoke to them in a louder tone, but still without success; at last, he called to them in an angry tone, telling them if they did not speak, the European would go away and disbelieve in their existence; the old woman sat still, and appeared to take no notice of any thing. The European kept his eye steadily fixed upon her, and went and sat by her side; suddenly he heard a scratching as of a rat running up the raupo, and along the roof of the house, until the sound seemed to come from the spot exactly over their heads; he thought it was done by some accomplice outside, but he was not aware of any one being there, besides the party in the house; he detected no movement of the old woman, beyond that of rocking her body to and fro. Then he heard a low whistle, and could distinguish the inquiry, what did they want with him? The Maori gods always speak in a whistling tone. The young chief replied, that they wanted him to come and shew himself to the European; ho said he should kill him if he came; the chief insisted that he should render himself visible; the god held back, but the chief would not allow his divine relative to escape; at last, he consented to assume the form of a spider, and alight on his head. The European said, if he descended straight on his head, he would believe he was actually present; but if he only saw a spider on his side or legs, he should not be satisfied. The old woman then got up, and went to the other side of the hut, and fumbled about in the thatch of the house, as though she was searching for a spider, to act the god, but her search was vain, she only found a little beetle, which consumes the raupo. She then came and sat by his side, but he narrowly watched her. The chief reproached the god for not descending at once upon his head; the god replied it was from an unwillingness to injure the European. He demanded a blanket for having spoken to him, and said he had seen him before in the Bay of Islands, which was false, as he had never been there; but he at once assented, to see whether the god might not tell some further lies, when he found that the first was agreed to; he then imitated the Nga puhi dialect, and said, he had seen such and such chiefs with him, and several other things equally untrue, again repeating his request for a present; but though urged to render himself visible, he obstinately refused, to the great mortification of the chief, who still believed he actually heard a god speak, when the interview terminated. The two youths dared not return to the pa; and the Christian feeling was so strong, that they were not permitted to enter it for three days. I asked my informant if he did not think the woman was a ventriloquist? he said that it had not struck him before, but now he felt persuaded she was. He knew that it was a deception, but could not find it out; now all was quite clear. He said the calling of the young chief on the gods, reminded him of the priests of Baal calling on their gods. In the case just given, it is evident that there is nothing said beyond what a cunning old woman might say, nothing to indicate any superior intelligence; generally these ventriloquists are distinguished by their possessing a greater degree of shrewdness and acquaintance with what is going on, than their neighbours, and thus sometimes draw conclusions, which, though natural, being beyond the perception of their neighbours, when time verifies them, they appear prophetic, and seem to indicate a supernatural power.
Even the spirits of children are supposed frequently to Atua-kikokiko. The account given of the
Besides gods, the natives believed in the existence of other beings, who lived in communities, built pas, and were occupied with similar pursuits to those of men. These were called Patu-paearehe. Their chief residences were on the tops of lofty hills, and they are said to have been the spiritual occupants of the country prior to the arrival of the Maori, and to retire as they advance. The Wanganui natives state, that when they first came to reside on the banks of the river, almost all the chief heights were occupied by the Patu-pae-arehe, who gradually abandoned the river, and that even until a few generations ago, they had their favorite haunts there. These may be accounts of an aboriginal race mixed with fable; there are several things to warrant the idea that the Maori were not the first inhabitants of the land.
The Patu-paearehe were only seen early in the morning, and are represented as being white, and clothed in white garments of the same form and texture as their own; in fact, they may be called the children of the mist. They are supposed to be of large size, and may be regarded as giants, although in some respects they resemble our fairies. They are seldom seen alone, but generally in large numbers; they are loud speakers, and delight in playing on the putorino (flute); they are said to nurse their children in their arms, the same as Europeans, and not to carry them in the Maori style, on the back or hip. Their faces are papatea, not tattooed, and in this respect also, they resemble Europeans. They hold long councils, and sing very loud; they often go and sit in cultivations, which are completely filled with them, so as to be frequently mistaken for a war party; but they never injure the ground; the only harm they appear to be guilty of, is that of entering the whare puni, or hot-houses of the natives, and smiting the inmates, so that for a time they appear to be dead; it is only the Mata Kite, or seers, who are able to discern them. These quick-sighted gentry were not aware of the noxious effects of the fumes of charcoal, with which their houses were heated.
The belief in the Patu-paearehe is very general; many have affirmed to me, that they have repeatedly met with them. Albinos are said to be their offspring, and they are accused of frequently surprising women in the bush. The following is an account of a man being caught by a Patu-paearehe lady, which is, therefore, a very interesting circumstance:—
Kurangai-tuku was a Patu-paearehe, a giantess in stature; she was like a tree, her fingers and nails were extremely long, with these she was accustomed to spear her game, which chiefly consisted of pigeons and parrots. One day, when she was out hunting, she came to a large totara tree, in which she espied a pigeon roosting; she sent her long nails completely through the trunk of the tree. A chief, named Hatupatu, was also out spearing birds at the same time. He likewise saw the pigeon from the opposite side of the tree, but did not perceive the lady until her nails appeared through the tree; and at the same time she saw the here (barb) of his spear, which had likewise penetrated to her side. She looked around with astonishment, and perceived Hatupatu. It was the first time she had ever seen a man, so she captured him alive, and carried him to her house, as a mokai, or pet. This lady appears to have been a great ornithologist, and her house was a regular aviary, being filled with every kind of bird, which she tended with great care; amongst these she placed her new capture, doubtless considering him to be a very rare specimen. Here he remained some time, until he began to be weary and anxious to escape. She, however, treated him with great kindness, and carefully provided for his support. One day she asked him what food he would like to have; he replied, some birds. She then enquired, pae-hea? What ridge or range of hills was she to go to for them? Was she to go to the first? He said, no. Was she to go to the second range? He replied, still further. She continued asking him, until she demanded whether she was to go to the sixth range, which was very far off. He then said, yes, in order that he might have time to escape whilst she was going so far for the birds. Kurangai-tuku did not much relish so long a walk, still she very good-naturedly set off, and rapidly strode from pae to
riro-riro. She at once returned, and Kumea Warona stretching out her legs and dragging them onward, she was soon at home, and snuffing up the wind, quickly found the direction he had taken, and immediately set off after him and Kumea Warona: she soon came in sight, and nearly reached him, whilst he was approaching a steep cliff. Now Hatupatu was the youngest son of his mother, and to make up for such a great disadvantage, his kind and considerate grandmother had bestowed a very powerful charm upon him—he had not a minute to spare—he therefore immediately put it to the test, and pronounced the spell, matiti, matata, open and cleave asunder. The powerful words were no sooner uttered, than the rock obeyed; it at once opened and received him into it, and then closed again. Kurangai-tuku immediately afterwards reached the spot, and was strangely puzzled to find out what had become of Hatupatu. She began scratching about with her long nails on the rock, exclaiming, Ina ano koe, e Hana, Where have you got to, O Hana, which is short for his name. Now, if you ever go from Rotorua to Tarawera, and ask your guide, he will show you these marks of her scratches, which still remain on the face of the rock, several inches deep.
When Hatupatu thought that she had gone away, he came out again at some distance from the spot he entered. But she was too sharp-sighted to miss him; again was she in full chase,
matiti, matata; the earth, obedient to the spell, opened at once and received him. Puzzled at his strange disappearance, she again scratched about and cried, Ina ano koe e Hana? Are you here, Hana? After some time, he once more ventured from his hiding place, but she soon caught sight of him, and pursued: he cried out to a tuft of toe toe, matiti matata, or, as another account states, tatenga tatanga; it immediately lifted up itself, and he went under, thus she was again disappointed in her search. The last time he entered the ground, he came out behind Ohine motu, near a ngawha, or boiling spring. The ground around these is generally only formed of a very thin deposit of stone, which arches over a large portion of the gulf, and poor Kuran-gai-tuku stepping upon this, it was too weak to bear her great weight, she fell in, and was boiled. The name of that hot spring is Waka-rewa-rewa.
Besides the This word is short for Atua-ririki (little gods). The natives say, that the Tararua range is now his only habitation, in the northern island, where he is still, He hapu mariri (a numerous tribe), and that he is identical with the Nga-ti-mamoe, who live on the lofty mountains of the middle island.Patu-paearehe are the Tua-riki,Maero, who is described as being a wild man, living on inaccessible mountains, occasionally making a descent and carrying off any he can lay hold of. He is said to be covered with hair, and to have long fingers and nails, eating his food raw.
There is also the The land slip which overwhelmed Taringa-here, a being with a face like a cat; and likewise another, called a Taipo, who comes in the night, sits on the tops of houses, and converses with the inmates, but if a woman presumes to open her mouth, it immediately departs. One more of these imaginary creatures remains to be noticed, which is called a Taniwha. It is generally described as being an immense fish, sometimes as large as a whale, frequently it assumes the form of a lizard or crocodile, at other times it more closely resembles the eel. It resides in deep water, generally in the bends of rivers, but quite as frequently under cliffs, rocks, and mountains; wherever a quicksand
Taniwha below.
A story is told of a person named Tamamutu, who was sleeping on the shore of the island Haka-e-pari, in Tara-wera lake. When Te Ihi, the chief of the Taupo Taniwha, arose out of the lake, and carried him away, he took him under ground, and came out in Taupo lake, where he was kept by the Taniwha for several days. They offered him some of their food, which he refused to partake of, well knowing that if he had touched any portion of it, he could not have returned; at last, they held a council, whether they should kill him or let him go back to his home; the latter opinion prevailed, and they carried him to the very spot from whence he had been taken, where he was found asleep by his friends, who were amazed to find that he had become perfectly bald—there was not a hair left on any part of his body. This man only died lately, and one of his wives is still living. A chief stated to me that he received a similar account from the lips of Tamamutu himself.
Formerly, there was a formidable monster of this kind at Orawaro, near Pakerau; he was of an enormous length and size; he swallowed two children at a meal, with their green stone ornaments. On another occasion, as a woman was passing near his den, he suddenly crawled out and seized her, compelling her to become his wife; and lest she should escape, he kept her tied with a rope; she naturally became afraid of such a husband, and hit upon the following expedient to effect her escape:—complaining of great thirst, she induced him to let her go to the water, but the wary monster still kept her tied with the rope; and to make him think that she had no desire to escape, she left her girdle with him: he was thus deceived. When she reached the water, she tied the rope to a tree, and ran off to her home. When the Taniwha thought she had stayed long enough to quench her thirst, he pulled the rope, and was amazed at the resistance; thinking she was very strong and obstinate, he went out of his cave to see the cause, and then found out the trick which had been played off upon him. The woman went and told all her friends and relatives, and further suggested, that the best way of killing the monster, would be by a poa poa, or live bait. Fifty persons, therefore, immediately armed themselves with sharp ko or spades, determined to kill him, or perish in the attempt. When they reached his cave, they all went behind it, and there laid in ambush, sending only one of their number in front, as the poa poa. Taraka-piri-piri, when he saw the man, crawled a little way from his abode; the man stepped forward a few paces, until he had succeeded in drawing him completely out of his den; the fifty men then rushed all at once upon him, and soon dispatched him, thrusting their sharp ko into his body. They then cut him open, and found all the green stone ornaments of the poor children in his stomach, and the woman's girdle in the cave.
In fact, at one period New Zealand appears to have been as dreadfully plagued with Ngararas and Taniwhas, as Europe was once with dragons; and had it not been for a race of heroes who patriotically devoted themselves, like St. George of old, to the work of freeing their country from such fearful pests, there
At Kapenga, on the Kainga roa plains, there formerly lived a Taniwha, named Hotu-puku. After having devoured great numbers of people, he was at last destroyed by a party of brave men from Rotorua; they made strong ropes, and formed a large circular snare; stationing a party at each end of the rope, and sending another to entice the monster out of his den, as soon as he smelled the scent of men, he came out and pursued them; they retreated through the snare, he followed, and when the two parties who laid in ambush on either side of the road, saw that his head and shoulders had entered, they immediately pulled the ropes tight: the monster struggled very hard, they therefore drove strong stakes into the ground to which they made fast the ropes, when the entire party united and attacked the Taniwha, and at last despatched him. He was of an enormous size, being described by the Maori narrator as “he puke puke whenua,” a mountain, and when he was dead he was as large as a great whale, but covered with scales, and with large spikes on his back. When they opened him, they found the remains of great numbers of persons, with weapons, green stone ornaments, &c. of all kinds, so that his stomach resembled te whare huata a Maui—the armoury of Maui.
The same party, justly celebrated by this exploit, were immediately sent for to destroy another great Taniwha, who resided at the bottom of a deep fountain, called “te wharo uri:” when they reached the banks of the river, they repeated all their most potent incantations, the puni, the whakaruhi, the
Ano te Riu o tane mahuta,” like the hollow trunk of Tane mahuta.
Another Taniwha, named See Sir G. Grey's Overland Expedition to TaupoKatorore, was also killed by the same party, and thus that district became freed from those fearful reptiles.
Such are the supernatural beings who were thought by the natives to have an existence; but in every place there were other objects which were viewed with reverence, as being the peculiar abode of certain spirits: rocks, stones, trees, rivers, fountains, even large eels were reverenced, and prayed to, and had daily offerings made them: the sacred trees were known by their being daubed over with red ochre, and by rags tied round them, something in the way of the fetish tree of Africa, each visitor leaving a rag as he passed by.
A solitary Turkey cock by some means or other found his way to a small isle in one of the lakes, adjoining Rotorua, most probably having fled from the mission station at the Ngae.
A Memorial Idol of a Chief Slain in Battle.
Chapter IV.
Tapu.
A Tatued Chief Eating with a Fern-Stalk.
A similar custom prevailed in Israel—see 2 Kings iii., 11.This singular Institution, which pervades the entire extent of Polynesia, may perhaps be most correctly defined as A religious observance, established for political purposes. It consisted in making any person, place, or thing sacred for a longer or shorter period; if it were a person, during the time of the Tapu, he could not be touched by any one, or even put his own hand to his head himself; but he was either fed by another who was appointed for the purpose, or took up his food with his mouth from a small stage, with his hands behind him, or by a fern stalk, and thus conveyed it to his mouth; in drinking, the water was poured in a very expert manner from a calabash into his mouth, or on his hands, when he needed it for washing, so that he should not touch the vessel, which otherwise could not have been used again for ordinary purposes.
The Tapu may be considered as having been of two kinds, private and public; the one affecting individuals, the other communities.
A person became Tapu by touching a dead body, or, by being very ill; in this respect it appears to bear a very close resemblance to the Mosaic law relating to uncleanness.
The garments of an ariki, or high chief, were tapu, as well as everything relating to him; they could not be worn by any one else, lest they should kill him An old chief in my company threw away a very good mat, because it was too heavy to carry; he cast it down a precipice, when I inquired why he did not leave it suspended on a tree, that any future traveller wanting a garment might take it? He gravely told me that it was the fear of its being worn by another, which had caused him to throw it where he did, for if it were worn, his tapu would kill the person. In the same way, Taunui's tinder box killed several persons who were so unfortunate as to find it, and light their pipes from it, without knowing it belonged to so sacred an owner; they actually died from fright. If the blood of a high chief flows (though it be a single drop) on anything, it renders that tapu. A party of natives came to see
A chief's house was tapu, no person could eat therein, or even light his pipe from the fire; and until a certain service
In former times, life in a great measure depended upon the produce of their cultivations, therefore it was of the utmost importance that their kumara and taro, should be planted at the proper season, and that every other occupation should be laid aside until that necessary work was accomplished: all, therefore, who were thus employed, were made tapu; so that they could not leave the place, or undertake any other work, until that was finished; so also in fishing and hunting; and this applied not only to those thus employed, but to others: the kumara grounds were tapu; no strange natives could approach them. Even the people of the place, if not engaged in the work, were obliged to stand at a distance from the ground thus rendered sacred by solemn karakia. Doubtless this was a wise precaution to avoid interruptions, and to keep them from stealing. No one but the priest could pass in front of the party engaged in gathering in the kumara; those who presumed to do so, would be either killed or stripped for their temerity. The woods in which they hunted the rat were tapu, until the sport was over, and so were the rivers; no canoe could pass by until the rahue (generally a pole with an old garment tied to it) was taken down. In the early days of the Mission,
Those who were tapued for any work, could not mix again in society, until it was taken off, or they were “waka noa,” that is, made common, or deprived of the sanctity with which they had been invested. This was done by the priest, who repeated a long karakia, and performed certain rites over them.
If any one wished to preserve his crop, his house, his garments, or anything else, he made it tapu; a tree which had been selected in the forest for a canoe, a patch of flax or raupo in a swamp, which an individual might wish to appropriate to himself, and which he could not then do so, he rendered tapu by tying a band round the former, with a little grass in it, or by sticking up a pole in the swamp with a similar bunch attached. If a person had been taken prisoner in war, and a feeling of pity arose in the breast of one of his captors, though it may have been the general determination to put him to death, the desire of the merciful individual would prevail, by throwing his garment over him; he who then touched the prisoner with a hostile intention touched also his preserver. An instance of this kind occurred during the late war at Wanganui: one of the inhabitants was captured by the hostile natives, he was
A woman of rank would frequently be allowed to live with a slave for a time, without her being considered as belonging to him longer than she might feel disposed to remain, or until her friends might dispose of her to one of suitable rank. noa, or common, and could select as many companions as she liked, without being thought guilty of any impropriety, until given away by her friends to some one as her future master; she then became tapu to him, and was liable to be put to death if found unfaithful.
The power of the tapu, however, mainly depended on the influence of the individual who imposed it. If it were put on by a great chief, it would not be broken, but a powerful man often broke through the tapu of an inferior. A chief would frequently lay it on a road or river, so that no one could go by either, unless he felt himself strong enough to set the other at defiance.
The duration of the tapu was arbitrary, and depended on the will of the person who imposed it; also the extent to which it applied. Sometimes it was limited to a particular object, at other times it embraced many; sometimes it was laid on one spot, at other times on an entire district. Some persons and places were always tapu, as an ariki or tohunga and their houses, so much so, that even their very owners could not eat in them; therefore all their meals were taken in the open air. The males could not eat with their wives, nor their wives with the male children, lest their tapu or sanctity should
If a chief wished to hinder any one from going to a particular place, or by a particular road, he made it tapu. During the disturbances between the Government and the natives, they tapued the sea coast, and would not permit any Europeans to travel that way, and so compelled some of the highest functionaries to retrace their steps.
Some years ago, a German missionary located himself at Motu Karamu, a pa up the Mokan; the greater part of the natives there, with their head chief, Te Kuri, were members of the Church of Rome; but his head wife, however, became his warm patron. When the priest arrived there on his way down the river, he scolded Te Kuri for suffering an heretical missionary to become located in his district, and applied many opprobrious epithets to the intruder. This very much incensed the chief's lady; she said her teacher should not be abused, and therefore next morning, when his reverence was preparing to continue his journey, she made the river tapu, and to his annoyance, there was not a canoe to be found which dare break it; after storming for some time he was obliged to return by the way he came, the lady saying it would teach him to use better language another time, and not insult her minister.
To render a place tapu, the chief tied one of his old garments to a pole, and stuck it up on the spot he intended to be sacred. This he either called by his own name, saying it was some part of his body, as te Heuheu made the mountain Tongariro sacred, by speaking of it as his back-bone, or he gave it the name of one of his tupuna, or ancestors, then all descended from that individual were bound to see the tapu maintained, and the further back the ancestors went, the greater number of persons were interested in keeping up the tapu, as the credit and influence of the family was at stake, and all were bound to revenge any infringement of it.
Another kind of tapu was that which was acquired by accidental circumstances, thus,—An iron pot, which was used for cooking purposes, was lent to a Pakeka; he very innocently placed it under the eaves of his house, to catch water in; the rain coming from a sacred dwelling, rendered the utensil so likewise; it was afterwards removed by a person to cook with, without her knowing what had been done; when she was told it was sacred, it had caught water from the roof, she exclaimed, We shall all die before night; they went, however, to the tohunga, who made it noa again by uttering the Tupeke over it. The following is the Tupeke:
Sickness also made the person tapu; all diseases were supposed to be occasioned by atuas or spirits, ngarara or lizards, entering into the body of the afflicted; these, therefore, rendered the person sacred. The sick were removed from their own houses, and had sheds built for them in the bush, at a considerable distance from the pa, where they lived apart; if any remained in their houses and died there, they became tapu, were painted over with red ochre, and could not again be used, which often put a tribe to great inconvenience, as some houses were the common abode of perhaps thirty or forty different people. This, perhaps, may be the excuse of those heathen natives, who expose and abandon their sick; it is also something like the law of the leper.
During the war, Maketu, a principal chief of the hostile natives, was shot in a house belonging to a settler, which he was then plundering; from that time it became tapu, and no heathen would enter it for years.
The resting places of great chiefs on a journey became tapu; if they were in the forest, the spots were cleared, and surrounded with a fence of basket work, and names were given to them. This custom particularly applied to remarkable rocks or trees, to which karakia was made, and a little bundle of rushes was thrown as an offering to the spirit who was supposed to reside there, and the sacred object was smeared over with red ochre. A similar custom prevailed when corpses were carried to their final places of interment. The friends of the dead either carved an image, which they frequently clothed with their best garments, or tied some of
A Crief Praying to his God, and a Memorial Idol.
An inferior kind of tapu exists, which any one may use; a person who finds a piece of drift timber, secures it for himself
takahi” or trample the wood. All have liberty to gather the fruit, but it is customary to present some of the finest to the chief owner.
When Te Heuheu and nearly sixty of his tribe were over-whelmed by a landslip, with the village of te Rapa, where they resided, the spot was for a long time kept strictly tapu, and no one was allowed to set foot on it. I was determined to make the effort, and as several who were Christians had lost their lives in the general destruction, I told the natives I should go and read the burial service over them; viewing me as a tohunga (or priest,) they did not dare to offer any opposition. I went on the sacred spot, under which the entire population of a village laid entombed, and there I read the burial service, the neighbouring natives standing on the verge of the ruin, and on the surrounding heights.
It is evident therefore that the tapu arises from the will of the chief; that by it he laid a ban upon whatever he felt disposed. It was a great power, which could at all times be exercised for his own advantage, and the maintenance of his power; frequently making some trifling circumstance, the reason of putting a whole community to great inconvenience, rendering a road to the pa, perhaps the most direct and frequented, or a grove, or a fountain, or anything else, tapu, by his arbitrary will. Without the tapu, he was only “he
Few but ariki, or great tohungas, claimed the power of the tapu; inferior ones, indeed, occasionally used it, but the observance of it was chiefly confined to his own retainers, and was often violated with impunity, or by giving a small utu or payment. But he who presumed to violate the tapu of an ariki, did it at the risk of his life and property.
The tapu in many instances was beneficial, considering the state of society, the absence of law, and the fierce character of the people; it formed no bad substitute for a dictatorial form of government, and made the nearest approach to an organized state of society, or rather it may be regarded as the last remaining trace of a more civilized polity, possessed by their remote ancestors. In it we discern some what of the ancient dignity and power of the high chief or ariki, and a remnant of the sovereign authority they once possessed, with the remarkable union of the kingly and sacerdotal character in their persons. It rendered them a distinct race; more nearly allied to gods than men; their persons, garments, houses and everything belonging to them, being so sacred, that to touch or meddle with them, was alone sufficient to occasion death.
Their gods being no more than deceased chiefs, they were regarded as living ones, and thus were not to be killed by inferior men, but only by those who had more powerful atuas in them. The victorious chief who had slain numbers, and had swallowed their eyes, and drank their blood, was supposed to have added the spirits of his victims to his own; and thus increased the power of his spirit. To keep up this idea, and hinder the lower orders from trying whether it were possible to kill such corporeal and living gods, was the grand work of the tapu; and it did succeed in doing so: during by-gone ages it has had a wide spread sway, and exercised a fearful power over benighted races of men, until the stone cut without hands, smote this mighty image of cruelty on its feet, caused it to fall, and like the chaff of the summer's thrashing floor, the wind of God's word has swept it away!
Chapter V.
Whare-kura.
The Church at Otake, on the Manganui a Te Ao.
Although the natives had no places particularly devoted to religious purposes, there are still traditions of a temple having once existed amongst them. The wahi-tapu or sacred grove was not a place of assembly for worship; it was only entered by the priest, and merely contained the tombs of chiefs, offerings to the gods and sacrifices, together with food baskets and fragments unconsumed by sacred persons, rags, and the old garments of chiefs; their hair, when it had been cut, and such things; they were rather places to put things out of the
The posts which supported the building were carved to represent their chief ancestors.
The different tribes which met there, were ranged in two grand divisions, one party being on one side of the building, and the other on the other. One company possessed a staff, called Te Toko-toko o Turoa, whose owner was Rangi-tawaki. The other side also had a staff, named Tongi-tongi, which belonged to Mai-i-rangi. Perhaps these individuals were the chiefs who marshalled their respective companies.
In the Whare-kura, no food was allowed to be eaten, and the breach of this law was punished with death. From this, perhaps, arose the custom of cooking in a separate building, or kauta, and their still eating outside their houses. In fact, the chief's house, in some respects, seems to preserve a remembrance of the Ware-kura, and to be a kind of temple, having its household god and altar, represented in the carved post which supports the building, and the hearth which burns before the image of the great progenitor of the family.
The tribes which assembled in this ancient building are still enumerated:
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Kauika and his chiefs, Kauika-nui, Kauika-roa, Kauika-papa, Kauika-wakaroa-korero.
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Te Kahui-wata and his chiefs, Watanui, Wata-roa, Wata-korero, Wata-atua.
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Te Kahui Kapua and his chiefs, I Kapua-nui, I Kapua-roa, I Kapua tuatahi, I Kapua-waka-roa-korero.
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I Rangi-tu-ana, I Rangi-tu-Tawaki, I Awhiro, I Roto-pua.
The family of Whiro consisted of Monga, Wai-tu-rou-rou-atea, Uri-hanga, Marama-nui o Hotu, Rakei-i-pingau; these chiefs were the heads of the tribe of Maru.
The persons who brought the flax, and made the sacred cord, with which the images were encircled, were Uru-manu, Taki-taki, with their sisters Rito-wara and Rito-maopo, two great priestesses: from them it is said Turia-te-ngairi, the grand quarrel arose, which finally separated the tribes.
The following were all reptile gods, who also ranged under Maru:—
Tutangata-kino, Tu-uatai, Marongo-rongo, Tu-te korero-naki, Pou-a-te-huri, Huru-kakariki, Huru-koekoea, Te Rimu-rapa, Paouru, Paroro, The High Priest, Witiki-kaeaea, Tan-garoa-matipua, Karukaru, Tawaki, Te Mata, Awipapa-te-mango-a-ururoa, Te Mata-o-te rangi, Maru, Rehua, Taunga-piki, Riri-o-takaka.
Uenuku appears to have been a leader on the contrary side of the house, and with him were one hundred and eighty chiefs. The Kahui Potona and the Kahui-torea of Kai Ranga, Te Kahui-po-poutiti, Poutaha Poukorero. Te Kahui-pepe, Pepe mua, Peperoto, Pepe te mui-mui. These assembled to hear Uenuku; but one uncourteous person Potaringa titia stopped his ears, and would not listen to him; whilst Potaunga a whea, better behaved, was attentive to his words. Potapua-waka was also a great orator in the Whare-kura; but half of the assembly, instead of paying any attention to what was said, amused themselves with singing waiatas or songs all the time. Extract of an old Song :—
At first this temple was a grand place of union for all the tribes, but afterwards it became the source of discord. The tribes assembled in it quarrelled. Kauika broke the staff of Mai-i-rangi, and this became the signal of anarchy and confusion; sorcery and witchcraft were then practised against each other, and at last they fought. Waka-taupotiki set the building on fire, and a multitude perished in the flames. From that period (it is said) there has been no union amongst them—one tribe has ever since been opposed to another.
Such are the disjointed parts of traditions relative to this remarkable temple. They are interesting, and excite our conjectures as to their origin, since they must have been founded on something which once existed; and they are the more singular from referring to a building erected for worship, when they have never since had anything at all corresponding to it amongst them. The Christian natives compare it to Babel; and say it caused their dispersion, and the confusion of tongues, as well as the subsequent state of enmity they have lived in with each other; that at first it resembled Solomon's temple, where all the tribes met together. It does indeed seem to remind us of the separation of the ten from the other two, in the reign of Rehoboam, who, like Kauika, broke the staff of peace and unity, by his folly: and, supposing this people to be descended from any of those tribes, this is just such a tradition as they might hand down from so distant a period; without letters, we could not expect them to preserve a fuller account. When Israel forsook the temple, which no longer continued to be a bond of union, then it worshipped in high places and groves. “Had these staffs any reference to the tree of life, and the tree of good and evil? or to the staff of beauty and bands?”—see Zech. xi., 7—10; Jer. xlviii., 17.
The following is a tradition which closely refers to the Whare-kura:—
When the temple was finished, they sent a messenger for Whiro and his sons, Whiro and Tama te Kapua were the gods of thieving. They went on pou toko or stilts when going to steal, that their footsteps might not be seen, and to enable them to reach the high stages (watas) on which food was kept. Kei au hoki heoti na no,” this reply of Whiro has passed into a proverb, because all his knowledge had gone to his sons, whom be had instructed. In consulting the Niu, each one had his stick, to which his own name was given, and in throwing the stick, if the one representing the consulter fell under the other, it was a sign of the former's death. Pihanga, an opening made in the roof to admit light, having a small roof over it to keep out the rain, this is not now used. It is probably the origin of a name given to a mountain near Rotoaira, which has a remarkable opening in its side.ara o te manu i te ra,pihanga,
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Hopu kia, hopukia, | Catch him, catch him, | |
Hopu ata, hopuata, | Catch the light, catch the light if you can | |
E kore Monoa e mou, | Monoa will not be caught in the day, | |
I te ra kumutia, | | |
Tuaka puakina, | He has arisen and got away, | |
Te maiangi nui no tu, | He is as light as the wind, | |
Te mahana no tu, | Warm as the wind. | |
Rere huru huru au, | I fly like feathers, | |
Rere take take au, | I fly strong, | |
Rere au iho, | I fly down, | |
Rere au ake, | I fly up above, | |
I runga ano, tauranga, | Upon the perch. | |
Te kuti kuti, taurauga, | Afar off upon the bat's perch, out of reach, | |
Te awe awe, | | |
Tuku atu au kia mangi a manu, | Leave me to escape as the bird, | |
Rerehoumea, | I fly as the oumea (a sea bird), | |
Tatu mai ata tu | Lie close to the earth, | |
Rarou ka hihiko, | Embracing its surface, | |
Ki te hau raro tukua, | Let the wind blow above me, | |
Tuku aiho i runga nei | Weary the legs of the pursuers, let them be tired, | |
Taka te ruhi, | | |
Taka te ngenge, | Let the strong wind blow against them. | |
Huri papa, &c., | |
Monoa fled; he ran into the middle of a flock of kauwau's (cormorants) but they could not conceal him; he then ran into the middle of a flock of ducks; there also he was not hid; he next tried to conceal himself in a flock of kuakas, (sand pipers,) but in vain. He then hid himself in a flock of toreas, but to no purpose; he next tried a flock of karoros, but there he was not concealed; at last he ran into a flock of tara (a small sea bird seen in great flocks), and there he was completely
He Taunaha ki Kauika. Ka mama Kauika to hunga, ka mama Kauika wakarongo korero. Ka mama Kauika wakatama tama i roto i whare kura.
The Maori, in his heathen state, never undertook any work, whether hunting, fishing, planting, or war, without first uttering a karakia; he would not even take a journey without repeating a spell to secure his safety; still he could not be said to pray, for, properly speaking, they had no such a thing as prayer; and, therefore, it is improper to say they were worshippers of either gods or ancestors. As in war, they armed themselves with the most formidable weapons they could procure, and laid their plans with the greatest skill of which they were the masters, so to secure the fruition of their desires, they used the most powerful means they were acquainted with, to compel their gods to be obedient to their wishes, whether they sought for victory over their foes, fruitful crops, successful fishings, or huntings; they called in the aid of powerful incantations. When they planted their kumara, they sought to compel the god who presided over them to yield a good increase; when they prepared their nets and their hooks, they must force the ocean god to let his fish go to their nets. As the kingdom of heaven suffers violence, and the violent take it by storm, so the heathen Maori sought, in another way, by spells and incantations, to compel the gods to yield to their wishes; they added sacrifices and offerings at the same time, to appease, as it were, the anger of the gods, for being thus constrained to do what they wished them. They appear closely to resemble Baalam, who, when sent for to curse Israel, strove to do so by incantation and sacrifice combined, and afterwards confessed, Surely there is no enchantment against Jacob, neither is there any divination against Israel.
Their ancestors were addressed as powerful familiar friends; they gave them offerings, and if it can be said that any prayers were offered up, it was to them they were made.
The word Atu ahu, or charm, to induce a stubborn woman to accept the person who is disliked by her as her husband:—Te umu ma te kahu e hawe ma te karoro e kawe tua wairangi Tuapo hewa manuwairitua manawa rawrikau, mihi mai tangi mai ki au ki tenci tangata kino tenel to tane ko au. This charm is so powerful as to compel the lady to come from any distance.karakia, which we use for prayer, formerly meant a spell, charm, or incantation; it may be derived from ka, to burn, showing the consuming power of the spell, and raki, to dry up, denoting its effects. I remember, many years ago, picking up in France a little book, published by authority, entitled “Every Man his own Physician,” which contained spiritual remedies, such as Ave Marias and Paternosters, for most of the diseases to which the body is subject. This is precisely the character of Maori religion; they have spells suited for all circumstances—to conquer enemies, catch fish, trap rats, and snare birds, to make their kumara grow, and even to bind the obstinate will of woman;
In worshipping or uttering their karakias, different ways were adopted; when an offering was made, it was held up by the tohunga above his head, whilst he uttered his karakia, and waved about. This was called “He Hirihiringa atua.” In the south, where a small kind of image was used, about eighteen inches long, resembling a peg, with a carved head, “He waka pakoko rakau.” The priest first bandaged a fillet of red parrot feathers under the god's chin, which was called his pahau, or beard; this bandage was made of a certain kind of sennet, which was tied on in a peculiar way; when this was done, it was taken possession of by the atua, whose spirit entered it. The priest then either held it in the hand, and vibrated it in the air, whilst the powerful karakia was repeated, or he tied a piece of string (formed of the centre of a flax leaf) round the neck of the image, and stuck it in the ground. He sat at a
The natives have a very great unwillingness to repeat their karakias, and seldom do so to strangers; hence the little accurate information to be obtained from the works of casual travellers. Very little of their account of the rites and ceremonies of the natives can be depended upon, unless acquired through the medium of those who have lived for years amongst them. The heathen natives think there is such power in these spells, that they cannot be repeated without taking effect; and the Christianized natives are afraid that the mere repetition would give the evil spirit power over them; and certainly it is not desirable that this knowledge of heathen rites should be perpetuated amongst them. The priest, when inspired, was really thought to have the spirit of the god in him; his body was then violently agitated, he writhed about as though in great pain, rolled about his eyes, his arms quivering, and seeming insensible to all external objects; then every word spoken was attributed to the god, when the answers were given, the symptoms gradually subsided, and the priest regained his usual composure.
The answer was frequently given in such incoherent terms, that the priest only could interpret their meaning; the whistling of the wind—the moving of the trees—a flash of lightning—a peal of thunder—a whirlwind—the flying of a bird—even the buz of an insect—or anything which might occur, after the uttering of the karakia, would be regarded as an answer, and favorable or otherwise according to circumstances.
Dreams are very common vehicles of communication; the spirit being supposed then to visit the realms of Po, and hold communication with the inhabitants of the other world. They also consulted the Niu for such purposes (see Niu). Page 91.
The natives had a kind of baptism (He Tohi) for their children: when the navel string came off, then the child was carried to the priest. The ceremony commenced by his taking the navel string (te iho), and burying it in a sacred place, over which a young sapling, either a ngaio, karaka, or kahikatea was planted, which, as it grew, was he tohu oranga (a sign of life) for the child. The end of the waka pakoko rakau (idol), was placed in the child's ear, that the mana (virtue of the god) might be transferred to him, and the following karakia was repeated:—
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Taria kia ahuatia to ingoa. | Wait till I pronounce your name. | |
Ko wai to ingoa, | What is your name? | |
Ko rongo to ingoa, | Listen to your name, | |
Tenei to ingoa, | This is your name, | |
Wai kui mancane. | Wai kui maneane. |
The priest repeated a long list of names, and when the child sneezed, that which was then being uttered was the one selected. The names repeated were those of ancestors. The priest, as he pronounced the name for the child, sprinkled
he tohinga ki te wai, and is their baptism. The naming of the child was called te iuatanga, or pana pananga. After this was done, three ovens of food were made; the first, which was a very small one, only contained one little basket of food; this was for the tino ariki (chief priest). The second at Taupo, where the female priests were the most highly esteemed, had a similar quantity; this was for one of them. The third oven was a very large one, contained food sufficient for all the guests. In the first oven a korimako was cooked; this is the sweetest singing bird of New Zealand: it was eaten that the child might have a sweet voice, and become an admired orator.
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Taku kokomako wakahau | My korimako teacher come | |
No nga rake manawa | From the dense forest | |
Ki te tatika i pungarehu. | To the shore of pungarehu. |
In imitation of this bird, which only sings in the morning, the high chiefs give their commands, and scold their slaves, with the first dawn of the day.
The form of baptism was rather different in the northern part of the island to that of the south. There, when the infant was eight days old, the parents and friends assembled near an appointed place, by the side of a running stream. The priest procured a branch of the karamu (coprosma lucida), which was stuck upright in the water; the navel string of the child was then cut off with a piece of shell, and fastened to the branch; the water which flowed round the rawa (branch) was sprinkled over the child, when it received its name; sometimes it was immersed. The following karakia was used:—
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Tohia te tama nei; | Sprinkle this boy; | |
Kia riri, kia nguha; | Let him flame with anger; | |
Ka waka taka te watu; | The hail will fall; | |
Ka tohi ki tai mo tu; | Dedicate him to the god of war; | |
Karo tao, karo mahuta; | Ward, ward off the spears, let them pass off; | |
Te toa rere, te toa mahuta; | Be nimble to jump about; | |
Karo patu, karo tao; | Shield off the blow, shield off the spear; | |
Te toa rere te toa mahuta; | Let the brave man jump about; | |
Ka tohia ki tai mo tu. | Dedicate him to the god of war. |
After the baptism, follows a kind of exhortation:—
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Hahau kai mau tangaengae; | Clear the land for food, and be strong to work; | |
Ko koe kia riri tangaengae; | You be angry and industrious; | |
Ko koe kia toa; | You be courageous; | |
Ko koe kia mahi; | You must work; | |
Ko koe kia tahourahi. | You must work before the dew is off the ground. |
The karakias relating to war are very numerous, and singular. It is remarkable, with the exception of the spell to compel a woman to love her admirer, there are none relating to marriage.
The following karakia was used at the baptism of female children:—
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Tohia te tama nei; | Name this child; | |
He aha, he hau ora; | What is it, a living breath; | |
He hau rangatira; | A Chief's breath; | |
Kei runga kei te rangi; | From the heaven above; | |
Ka puha te rangi; | The sky has become warm; | |
E iri iria koe ki te iri iri; | Be you baptized with the baptism; | |
Hahau kai mau, tangaengae; | Seek food for thyself with panting for breath; | |
Haere ki te wahie mau, tangaengae; | Seek food for thyself with panting for breath; | |
Watu kakahu mau, tangaengae. | Weave garments for thyself with panting for breath. |
In addition to the rite of baptism, was another resembling confirmation.
The infant was dedicated to Tu, the god of war; but he did not presume to fight, until he had received a second sprinkling. On this occasion the priest again used a branch of the karamu. Each priest, on the declaration of war, assembled his own party, and went to a sacred water. At first, all sat down, but, after a time, they stood up naked in the water, which they heaped up against their bodies, and threw over
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Tena te au, te au ka noho,— | This is the spirit, the spirit is present,— | |
Te au o tenei tapu. | The spirit of this tapu. | |
Ka riri te tama; | The boy will be angry; | |
Ka nguha te tama; | The boy will flame; | |
Ka toa te tama; | The boy will be brave; | |
Ka wai korou te tama. | The boy will possess thought. | |
Tohia te tama nei. | Name this boy. | |
Kia riri, kia nguha,— | That he may be angry, that he may flame,— | |
Kia wakataka te watu. | To make the hail fall. | |
Makani ki tai, no Tu. | Dedicate him to fight for Tu. | |
Karo patu, ki tai no Tu. | Ward off the blow, that he may fight for Tu. | |
Te toa rere, te toa mahuta. | The man of war jumps, and wards off the blows. | |
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Here the ceremony terminated, and the assembly, as if inspired, jumped up and rushed to the fight, while the priest repeated the following karakia, standing on some elevated spot, from which he could command a view of the battle:—
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Tenei hoki te tuputupu wenua. | The god of strength, or, let him be present. | |
Ka …. i …. ta. | Let not your breath fail you. |
After the battle was over, the priest called those who survived, and enquired of each if he had killed any one, or taken any prisoners. All who had been in battle before delivered up their weapons to him, who then deposited them in the house where they were kept. Those who had fought for the first time were called, and asked if they had killed any one. If the person addressed replied in the affirmative, the priest demanded his mere—stone battle-axe—and broke it in pieces. This was the invariable custom with young warriors, when they had imbued their hands in the blood of their enemies. The priest having afterwards assembled them together, used the following words, which were called the Haha:—
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Ha—ha—ha— | | |
Tena te hau, te hau ka wangai, | This is the wind, the wind is feeding, | |
He hau hinga— | The wind descends— | |
He hau ora, oi! | The wind is prosperous. | |
Ko tamangemange o Tu. | The many sacred things of Tu. | |
He hau hinga. | The wind descends. | |
He hau ora, oi; | The wind is prosperous. | |
Te hau ora o Tu. | The living wind of Tu. |
The natives regarded the wind as an indication of the presence of their god, if not the god himself.
After this ceremony, the youths were considered as men, though they were narrowly watched, for some time, by the priest, and they were liable to be put to death if they broke any of the sacred rules of the tapu. They could not carry loads, cut their own hair, or plait a woman's. If one of them was discovered by the priest doing any of these things, he assumed his authority, and pronounced the sentence of death by saying, Go away! Go away! This so affected the person to whom it was addressed that it was quite sufficient to kill him.
There was another ceremony performed after fighting, which was supposed to confer a benefit on all who had been engaged in the battle, and were successful in killing or making slaves. It was called he pureinga, which means a taking off of that sacredness which had been put upon them before the fight; or, in other words, the taking off the tapu.
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Tena te hau. | There is the wind. | |
Te hau ka riri. | The wind rests. | |
Te hau ka wangai. | The wind is feeding. | |
Te hau kohirunga. | The wind which gathers. | |
E hau hinga! | O wind subside! | |
E hau ora, o …. i! | O living wind! | |
Ko tamangamange o Tu. | O sacred things of Tu. | |
Haia te hau, haia. | Loose the tapu. | |
Te ati tupua. | The god of strength. | |
E tau haia te ati tawito. | Let the ancient god dismiss the tapu. | |
E … e … e … te tau haia. | O … o … o … the tapu is taken away. |
The natives when marching or sailing, if they wished to be filled with the spirit of war, appealed to the priest and invoked
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E te rangi homai he riri! | O heaven, give us anger. | |
E te atua, homai he riri! | O god, give us anger. | |
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The following prayer was uttered when they were alarmed by any sudden inroad of the enemy. It was used by the toa, or warrior, whilst putting on his belt and mere, which he took from his resting place, where they formed his pillow, as it was the head which gave them sanctity:—
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Tukia i roto te wara wakaarahia: | They thought of killing me in the house, but I have arisen. | |
Ka riri te mata o Tu. | The face of Tu is angry. | |
Ka nguha te mata o Tu. | The face of Tu flames. | |
E Tu, wahia te rangi. | O Tu, divide the heavens. | |
Homai taku tu kia numia. | Give me my strength to abide. | |
Kia rawea, | That I may be quick to take, | |
He maro riri, he maro nguha; | Long and strong anger and flaming; | |
He maro kaitaua; | Strong to devour the battle; | |
He maro takarokaro whenua. | Strong for the play of war. |
When they went to war, they were separated from their wives, and did not again approach them, until peace was proclaimed. Hence, during a period of long-continued warfare, they remarked that their wives were widows.
When a party attacking a pa had forced an entrance, they generally killed all within it. At the time of the slaughter, the victors pulled off a lock of hair from each victim, and also from those they saved as slaves, which they stuck in their girdles. When the carnage was over, they assembled in ranks, generally three deep, each party being headed by its own tohunga, to thank their gods, and also to propitiate their favor for the future. When all the necessary arrangements were made, they each gave the tohunga a portion of the hair they had collected, which he bound on two small twigs of koromiko (veronica salicifolia); these he raised above his head, one in each hand, the people doing the same, except that they used twigs without any hair. They remained in this posture whilst the priest offered a prayer for the future welfare of the tribe. He
puha, or war song,
Tupeke! tupeke! rua tupeke! Raro tirohia mai taku kotore: Ae miro-miro, he weta-weta, ki te kai a te ika: Ka pepeke ruaki i te kai a te ika, ka tupeke!
Then standing quite naked, they clapped their hands together, and struck them upon their thighs, in order to take off the tapu from their hands, which had been imbued in human blood. When they arrived near their own pa, they marched slowly, and in order, towards the house of the principal tohunga, who stood in his wahi tapu, or sacred grove, ready to receive them. As soon as they were about one hundred yards from him, he called out, “I haere mai i hea te tere o Tu?” Whence comes the war party of Tu?—Whereupon he was answered by the tohunga of the party, “I haere mai i te kimihanga te tere o Tu.” The war party of Tu comes from the search.—“I haere mai i hea te tere o Tu?” From whence comes the war party of Tu?—“I haere mai i te ranga-haunga te tere o Tu.” The war party of Tu comes from the stinking place.—“I haere mai i hea te tere o Tu?” From whence comes the war party of Tu?—“I haere mai i runga; i haere mai i raro; i haere mai i te huru manu; i haere mai i te takitaki; i purongo ki reira; i korero rongo ki reira.” It comes from the south; it comes from the north; it comes from the thicket where birds congregate; it comes from the fortifications; it made speeches there; it heard news there.
When they got near the principal tohunga, the warriors gave the remaining locks of hair to their own priest, who went forward and presented them to the chief one; he offered them to the god of war, with many prayers. They then performed the tupeke, or war dance, and clapped their hands a second time.
The slave of the tohunga belonging to the war party then made three ovens, in which he cooked a portion of the hearts of the principal warriors of the conquered party. When they were done, the chief tohunga took a portion, over which he uttered a karakia, and then threw it towards his god, as an
When Hongi returned from a war expedition, the widow of one of his chiefs, who had fallen in battle, rushed down to the canoe as it approached, loudly demanding tangi, or cry, with their relations. The women came out armed, and if any of the attacking party had been lost in the assault, they fell upon the slaves, and killed as many as they could.utu, or revenge, for her husband's death. There were many captives on board. She jumped into the canoe with a hatchet in her hand. The poor fellows, knowing that their doom was sealed, without a murmur, of their own accord laid their heads over the sides of the canoe, and met their fate from her hands; sixteen thus fell victims to her fury. Mr. Puckey, an eye witness, narrated the circumstance to me.
This karakia was used to propitiate Maru, for success in war. It was accompanied with the offering of a pig, or other food, which, when cooked, was placed before the priest, who repeated the following words whilst tearing it in pieces; he afterwards devoured it:—
Ko pi, ko pi te ata, ka kai ana, Kia kai koe i te kai ngaki o tou wanaunga Tenei tou kai i kai namu ai, Kia wangaia kai namu ai.
Before going to war, an offering was generally brought to the priest who placed it before him, and, having uttered these words, eat it:—
Ka mamai te umu o te riariaki, O te hapahapai, ka mamai te umu o Tutawake, Ka mamai te umu o te wakauwanga, Ka mamai te umu o te tirohanga.
When a war party returned from a fight, if they had been unsuccessful, the priest met them with a large branch in his hand, as an expiatory offering, and uttered this karakia:—
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Nau mai! I haere mai koe i hea? | Welcome! Whence do you come? | |
Tenei au, I haere mai au i te pikinga a rangi. | Here I am, I come from the ascent to heaven. | |
Nau mai! I haere mai koe i hea? | Welcome! Whence do you come? | |
Tenei au, i haere mai i te kakenga a rangi. | Here I am, I come from the descent of heaven. | |
Nau mai! I haere mai koe i hea? | Welcome! Whence do you come? | |
Tenei au, i haere mai au i te ngakinga i te mate o Wahieroa. | Here I am, I come from working the death of Wahieroa. | |
Hikitia mai tau rakau ki runga te wata; | Lift your weapon above upon the altar; | |
Tau rakau kia kai mai koutou; | Your weapon, that you may be permitted to eat; | |
Tau rakau hikihiki taiaroa, | Brandish your weapon with a yell, | |
Hikihiki taiaroa, tai notinoti piopio | Brandish with a prolonged yell. | For much of this information, which relates to the Rarawa, I am indebted to the
Rev. J. Matthews , of Kaitaia.
Basket with Gods.
Chapter VI.
Fishing Ceremonies.
Wangaroa Barbour.
The Religious Ceremonies connected with fishing were very singular. The day before they went to sea, they arranged all their hooks around some human excrement, and used a karakia, which will not bear being repeated; in the same evening they uttered the following invocation:—
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E te pu nei, e te weu nei, | O ye roots and little roots, | |
E ki konei hoki koe, | Soon will your trunk depart (being made into a canoe), | |
Ka wano te tama nei, | | |
Ka tangiwaraue, | Soon will it be separated from its branches, | |
Ko ia ka uru a tu, | | |
Ko ia ka urumai | Soon go out to sea, and thence return, | |
Ko ia ka uru to hai, | | |
Keu wea mai te pu mai, | Soon will it be finished; | |
Te weu mai te keuwenga mai, | Lift up the trunk, the root remains, | |
O te matua nui, i a matua nui ra, | | |
Ko ia i te kewenga mai, | The trunk leaves. | |
O te matua nui ra, ko ia hai. | |
In each pa, different individuals were appointed for the several karakias, one for the kumera, another for fishing, and so on; when they reached the sea, and all the hooks were duly arranged, (being stuck in the raupo, with which the joints of the side plank of the canoe is covered,) the tohunga set apart for fishing commenced the following prayer, standing up and stretching out his arms:—
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Tahuri mai, tahuri mai e Maru, | Turn to me, turn to me O Maru, | |
Tahuri mai e Henga, | Turn to me O Henga, | |
Tahuri mai e Kahukura, | Turn to me O Kahukura, | |
He tapatua ko i uta, | Be favorable on shore, | |
He tapatua ko i tai, | Be favorable on sea, | |
He tapatua Tane, | Be favorable O Tane, | |
He tapatua Tangaroa, | Be favorable O Tangaroa, | |
Ko tapatua a te Hiri, | Be favorable to unloose the heart, | |
Ko tapatua a te hara, | Be favorable to do away with sin, | |
Ko tapatua a te manuka, | Be favorable to take it from the mind | |
Ko tapatua a te ngahoa, | Be favorable to take away headache, | |
Ta tapatua Tane, | Be favorable O Tane (the tree, | i.e.canoe),|
Tangaroa e au ko i uta, | Tangaroa (sea), let thy current flow fair, | |
E au koi tai e au Tane, | Let it set in from the shore for the canoe, | |
E au tangaroa, | Let it set in seaward, | |
Ko te au a te hiri, | The current is unloosed, | |
Ko te au a te hara, | The current is freed from sin, | |
Ko te au a te manuka, | The current is freed from the mind, | |
Tena te au ka wiwi, | Behold the current is gained, | |
Tena te au karawhe, | Behold the current is held, | |
Tena te au ka mou, | Behold the current is firm, | |
Mou ki mua waka, | Gained before the canoe, | |
Mou ki roto waka, | Gained by the side of the canoe, | |
Mou ki tu ta mua o Tane, | Gained beyond the canoe, | |
Mou ki tapu kaha nui o Tangaroa, | Gained in the midst of the fish, | |
Te waka tauiratia ana mai e koe, | The canoe is rendered sacred, | |
Te kaha Tane, Tangaroa ko taku, | The strength of Tane Tangaroa is my strength, | |
Kaha, ko te kaha awai, | The strength of whom? | |
Ko te kaha a Tama Titoko, | The strength of Tama Titoko. | |
Tena te kaha ka wiwi, | Behold this is the strength gained, | |
Tena te kaha ka rawe, | Behold this is the strength acquired, | |
Tena te kaha ka, | Behold this is the strength held, | |
Mou ki mua waka, | Before the canoe to be held, | |
Mou ki roto waka, | In the midst it is held, | |
Mou ki tu ta mua o Tane, | Before O Tane it is held, | |
Mou ki Tapu kaha nui o Tangaroa, | In the midst of the fish, | |
Mou ki tenei waka, | Gained for this canoe, | |
Mou ki tenei Tauira, | Gained for this spell, | |
Ko koe te waka Tauiratia, | You are rendered sacred, | |
Ana mai e koe te kaha, | You are made strong, | |
Tane Tangaroa, te wanatu, | Tane Tangaroa render prosperous | |
Taku kaha nei ki ware pouri o Tangaroa i tai, | My strength in the dark house of Tangaroa (deep sea), | |
Te homai, | From the sea the giving, | |
Te herea, | From the sea the binding, | |
Te notia, | From the sea the fastening, | |
Te nota, | From the sea the holding, | |
Te waka maua ki tenei kaha, | From the sea the retaining by this strength, | |
Te wanatu taku kaha nei, | The prospering my strength, | |
Ki ware hua kina o Tangaroa i tai, | The opening of the door of Tangaroa's ocean house, | |
Te homai te herea te wakamaua, | The giving, the binding, the holding firm, | |
Ki tenei kaha, | By virtue of this spell; | |
Tena te kaha ka wiwi, | This is the strength gained, | |
Tena te kaha ka rawe, | This is the strength obtained, | |
Tena te kaha ka mou, | This is the strength held, | |
Mou ki mua waka, | In front of the canoe, | |
Mou ki roto waka, | On the side of the canoe, | |
Ko koe te waka Tauiratia ana mai, | You have strengthened by the spell, | |
E koe te kaha Tane Tangaroa, | With the strength of Tane Tangaroa | |
E rarawe taku ure ngaua. | The biting of the fish. |
The first fish caught was returned to the sea, a karakia being
The first was called The second was called The third was called
The priest took a fish, and pulled out a He marae, for the elders;Te Ikahoka, for the priest of the canoe;Te Tukunga, for all the party.piha, or gill, then taking it to a sacred place, and holding it suspended by a string, he uttered this invocation to the gods:—
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Te ika te ika i Waitotara, | The fish the fish of Waitotara, | |
Te ika te ika i Whenua Kura, | The fish the fish of Whenua Kura, | |
Te ika te ika i Patea, | The fish the fish of Patea, | |
Te ika te ika i Tangahoe, | The fish the fish of Tangahoe, | |
Te ika te ika i Waengongoro, | The fish the fish of Waengongoro, | |
Te ika te ika i Kawia, | The fish the fish of Kawia, | |
Te ika te ika i Taranaki, | The fish the fish of Taranaki, | |
Te takina mai hoki te ika, | The drawing to us the fish, | |
Ki tenei rua ki tenei one, | To this place, to this land, | |
Te ika ki tenei papa, | The fish to this spot, | |
Te ika ki tenei au tapu, | The fish to this abode, | |
Te ika ki te au tapu nui no Tane, | The fish to this abode of Tane, | Spoken ironically, being the land,
i.e.the oven.|
Ki te autapu o Tangaroa te ika, | To the abode of Tangaroa. | |
Teretere te ika, | The fish swim, | |
He ika waka mou kaha hai, | The first fish caught, | |
Tena te ika ka moe, | Behold the fish killed, | |
Ko te ika o te rua, | The fish of the bank, | |
Ko te ika o te one, | The fish of the land, | |
Te ika o te hohono, | The fish of the deep. | |
Tena te ika ka taki ki mus, | Behold the fish is drawn before, | |
Ka taki ki roto, | Behold the fish is drawn to the side, | |
Ka taki ki te turanga, | Is drawn to the landing, | |
Ka taki ki te kainga, | Is drawn to the village, | |
Ka taki ki te au tapu nui no Tane, | Is drawn to the abode of Tane,* | |
Ki te au tapu nui o Tangaroa. | To the abode of Tangaroa. |
In former days, the hunting of the rat was an undertaking of some importance, and required a large number of persons to assist in it, as not only were a great many traps required, but also roads had to be cut, which were made with much care, as the slightest obstruction was sufficient to ruin the undertaking. When the hunting party had assembled, this karakia was sung:—
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Taumaha Kirunga, | Give thanks above, | |
Taumaha Ki raro, | Give thanks below, | |
Ki taku matua wahine, | To my mother woman, | |
I ti ai taku kiore, | My rat squeaks (it is caught) | |
Ma te reke taumaha taumaha, | For thy coming thanks, thanks, | |
E taka te po, | Night suitable falls, | |
E taka ki tuhua, | Inland it falls, | |
E taka te ao, | Day falls, | |
E taka ki Karewa, | At Karewa it falls, | |
I tutu ai, he kiore, | What is that standing up? it is a rat. |
The hunting party then cut a line through the forest, carrying it up hill and down, however great the declivity. This was often many miles long. There were generally two roads made, one parallel to the other. Along them were many tawiti or traps placed. The first was called tamatane, the second tamawahine. If a rat was taken in the first, there was certain to be a failure along the whole line; but if in the second, they then made sure of having most of the traps filled. These were baited with miro and other berries; the bait was called poa. When the first rat was taken, the following karakia was used:—
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Tai tai ki runga, | Tap tap above, | |
Tai tai e rangi, | Tap tap upwards, | |
Ko taitai o tu pahua, | The tapping of the hungry, | |
Ko taitai o te wairua toa, | The spirit of hunger.
The tapping of the strong spirit, | |
Ko taitai unuhanga, | The tapping which produces food, | |
Tena ko taka o te wairua toa, | Behold the wairua toa departs, food will come, | |
Marie ki tenei, | | |
Taitai awa, | Tap tap hungry, | |
Ko tenei taitai, | Thus tapping, | |
Ko taitai unuhanga, | The tap tap drawing forth | |
Te poa ki runga, | The bait above, | |
Te poa e rangi, | The bait of heaven, | |
Te poapoa tukia, | The bait giving out its fragrance, | |
Poahaunga, | The bait strong smelling, | |
Poa kakara tukia ki tenei, | The bait giving out its fragrance, | |
Poa haunga ki tenei poa, | The strong smelling bait, this is the bait. |
They commonly caught several hundred in one hunting, and were out many days. When all the rats taken were collected together, then they made first an oven—hangi alua—in which they put a rat, as an offering of the first fruits of the chase to the Atua. This was lifted up on a stage, and then the priest used the following karakia:—
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Te kaha ko ia unuhanga, | The smell is drawn out, | |
Ko ia komokanga, | It enters the nostrils, | |
Ko ia puakanga ki waho, | It spreads in the air, | |
He popo, popo ngaruru, | The bait is perceived by its fragrance, | |
Te huia mai, | The assembling, | |
Te katoa mai, | The numbering, | |
Ko taumaha atu ki tau, | The thanksgiving, | |
Maha a rongo, | To Rongo, | |
Ka ma tama kiri, | For the rats living in the barks of trees, | |
Ka ma te ware rakau, | For that is their house, | |
Te rangi akinga, | Rangi akinga, | |
A Ware Rakau, | The son of Ware Rakau. |
A second oven was made, in which two rats were cooked. This was sacred to the priest. A third oven had about ten in it; this also was for the priest. A fourth had a larger number in proportion to those employed in the hunt; for whom it was sacred. The fifth oven had a still larger number in it, for all in common; but no one touched the food until the offering and karakia to the atua had been made.
The general size of the rat is about one-third that of the Norway. It was formerly very abundant; but now, from one cause or other, it is nearly extinct. The two grand enemies to it are the cat and imported rat. This little animal is said to run only in a straight line. If the roads made for it were
The rat was formerly prized for food, and is said to be very fat and delicate eating; much oil was extracted from it.
Nearly allied to these supposed charms or spells, was makutu, or witchcraft.
When a native had received, or fancied he had received, an injury from another, he sought the destruction of his enemy by witchcraft, if he could not obtain it by other means. If he had a pig stolen, he would say, Go away, my pig, my pig, without a payment. He then took a branch of a tree, and went to a spring of water, and used incantations to his atua, until the person who had injured him appeared before him. When this was the case, the bewitched person was sure to die; but then it also endangered the other's life as well. The person who wished to bewitch another, sought to obtain something belonging to him—a lock of hair, a portion of his garment, or even some of his food; this being possessed, he uttered certain karakias over it, and then buried it; as the article decayed, the individual also was supposed to waste away. This was sure to be the case if the victim heard of it; fear quickly accomplishing his enemy's wish. The person who bewitched-another, remained three days without eating; on the fourth he eat, and his victim died.
The natives were very fearful of their food being bewitched. If a person had enmity towards those he eat with, and bewitched their food by a secret karakia, they die, but he is found out by his living. When they embraced Christianity, they were very particular in asking a blessing on it, to prevent the evil wishes of their enemies from taking effect. A native put a question to me relative to food on which a blessing had been asked,—Is it right to give even a bone of food thus sanctified to a dog? I replied, that we only asked a blessing on the portion we consumed, and not on what we left. He might therefore give his dog the fragments.
Persons might makutu themselves, by unconsciously using any article belonging to a sacred character, as to an ariki or great tohunga. When Taunui, a principal chief of Mokau,
The power of bewitching was not confined to the priests, but was supposed to be possessed by every one, a simple wish often being sufficient. Many remarkable instances have fallen under the notice of the Missionaries, where those bewitched have died, although unaware of their being so. In the early days of the Mission, those who opposed the Gospel, tried by witchcraft to destroy the preachers of it; this has been frequently practised upon several of our members, and it is remarkable, that the individuals who attempted it, died themselves very shortly after, and their deaths were attributed solely to their having failed in injuring the parties they sought to destroy. This was the case twice with individuals who endeavoured to makutu the Missionaries of Otaki and Wanganui. At the latter place, the man who sought his death was a head chief, and he was the very first person who was killed in the war, which immediately afterwards broke out; two others attempted the same, and they also shortly after died. The fact that they have been unable to injure us in this way, has caused many to embrace the Gospel, as they have ascribed our safety to the greater power of our God. The relatives of Maketu, a chief who had openly cursed me, came after his death, and demanded whether I had not also cursed him, and thus been the cause of his being killed, thinking my curse had proved the most powerful. I replied, Ministers never cursed even their enemies, as Scripture bid us bless and curse not. They went away with the conviction that he had caused his own death, by cursing a minister.noa, or removed the spell.
One of our countrymen living at Mokau, a swearing, blaspheming fellow, was thought to possess this power, from some individual who had been cursed and sworn at by him, suddenly dying; the natives afterwards had the greatest fear of him, and even Poutama, the head chief, who was in general an overbearing man, was quite afraid of this fellow; he had sold some pigs to him, but he did not even dare to ask him for the payment, and he, being a rogue, never gave any.
The natives had a way of divination by means of sticks; this was called Niu. Each chief had a particular name for his own stick; thus, that of one chief was called If the stick representing his tribe fell above the other, it was a favourable sign; if below, a bad one. With them, as with the heathen in general, the most trifling things are invested with the greatest importance; thus, the cutting of the hair (purei) was done with much ceremony, and the repeating of many spells; the operator was made This was a karakia to avert the bad effects of thunder and lightning, which were supposed to be occasioned by this potent operation. The word Nui is also used in Tonga for a divination by means of a cocoa nut, which is spun round on the ground, and according to its motions a favorable or unfavorable omen is drawn. Whilst encamped in the forest, an old chief who was with us, threw out his arm violently in his sleep; the act awoke him, and immediately caused a general discussion, as to what it portended. One expressed one opinion, and another another; at last, the chief said, it means that we shall meet strangers to-day. We resumed our journey, and accordingly did meet three natives; all were then satisfied with the correct interpretation of the omen.Te ata mounu; that of another Te manu i te ra; and of a third Tongo hiti. The person consulting the Niu went out in the morning before it was light, so that no one should have been out before him, which would destroy the power of the consultation, and taking his stick, a short thin one made of the mahoe, in his right hand, and another representing the enemy in his left, he went and stuck another in the ground; this represented the tapu; and placing the two sticks together, one across the other, he uttered a karakia, and then threw them in front of the third stick, and it was according to their position that the consulter ascertained whether any one was travelling on the road, whether they are friends or foes, and if the latter, whether they would be conquered or not.tapu, for this service, and until he had finished, he could not feed himself, or engage in any other employment. When the hair was cut, a portion was cast into the fire, and the following karakia was uttered:—
Different tribes had different ways of consulting the niu, but the practice was general throughout the land. A spirit called Korohaha Tu, was supposed to reside in the sticks.
The following was a karakia used when the divination was made with the hands, and therefore called, He niu ringaringa (a niu of the hands):—
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Kia mana tenei niu; | Let this niu be strong; | |
Tenei te niu ka rere; | This is the niu, there it goes; a niu of Paki. | |
He niu na Paki | | |
Ko te he kia puta. | The bad let it be seen. |
Whilst this was being said, the person kept clapping his hands together; if the fingers locked each within the other, it was a good sign, for a party wishing to pass along a road, in time of war, they would succeed, and arrive safe; if, however, the finger ends rested one on the other, it was a sign they would be stopped; if two of the fingers entered and two were arrested, it was a sign they would only meet with a travelling party.
It is remarkable, that although the natives have innumerable karakias and rites, yet they had no stated festivals, or any days more sacred than others, nor had they any religious system common to all; their religion, indeed, may be regarded as
This freedom in spiritual matters naturally caused a great diversity of rites and customs; often what was practised in one place, would be quite different from that in another.
This diversity chiefly depended upon some individual, whether a tohunga or not, who was supposed to be more gifted in one department than another; for instance, the chief of Waitotara was considered to be profoundly wise in the stars, knowing all their names and powers. His people therefore became the chief worshippers of the heavenly bodies, and there the only resemblance to a stated period of worship existed, for each star had its karakia when it was in the ascendant; so also was it with the moon, which the chief of another place was supposed to be the best acquainted with; he had a karakia, when the new moon appeared. In one place, the hurihanga tau, or new year, was celebrated with a karakia. In another, the most sacred day of the year was that appointed for hair cutting; the people assembled from all the neighbouring parts, often more than a thousand in number; the operation being commenced with karakia, the operator and his obsidian (substitute for scissors) being thus rendered peculiarly sacred.
The piece of obsidian too, with which the hair was cut, had this karakia uttered to render it efficacious:—
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Mori mori ta kiki, | The hair is gone, | |
Mori mori ta kaka, | The hair is shorn, | |
I te waruhanga a te mata, | By the cutting of the stone | |
Ko i to ko ata | The head is as bare | |
I taku ipu waka iroiro. | As the calabash. |
In some places, the hair is cut only in the morning; in Taupo, it is done in the evening. The hair in other parts was laid upon the tuahu, or altar, whilst the karakia was uttered, and left there, the tuahu being in the wahi tapu, or sacred grove.
Another way of obtaining revenge, was by cursing. To call any object by the name of a chief, and then strike or insult it, was regarded as a curse; this was tapatapa, or tukutuku.
To curse, or kanga, was to apply any word to another which had reference to food; to say, you be eaten, or be cooked, would be considered in that light. The following is an example:—To bid you go and cook your father would be a great curse, but to tell a person to go and cook his great grandfather would be a far greater one, because it included every individual who has sprung from him. This would have been quite sufficient in former days to cause a war; it could not have been overlooked.
Tenei tou roro, ko te kowhatu e tu ki te ahi kai, kia reka iho ai taku kainga iho —e. If this were your brain, this stone which stands by the food fire, i.e. the kitchen hearth stone, how very sweet would be my eating of it.
Rangi riri is a fountain in the sea near Hawaiki, and is the source whence all fish come. Food for thee, O fish, is the man whom thus I curse, who by his witchcraft and wishing me ill luck, is the real cause that none of you will take my bait. What have you done that they should thus bewitch, and with their ill omens and curses, reach you; you have been by witchcraft touched, by cursos smitten. Those teeth of yours, so keen and sharply pointed. At the ebb tide, you are best caught or at the flood. Then you return to Rangi riri's fount. Come, pull away at my bait, drag out my line. If finished be your nibbling, then begone; but if you will bite again, then come quickly. This is a curse upon some unknown enemy of the fisher, who had bewitched the fish so that they would not come to his balt, thereby causing him ill luck.Apiti is also a term for cursing; any one who used a word, however unintentionally, which is regarded as a curse, would be exposed to extreme danger; a young man, who saw a chief running in a great heat, and the perspiration flowing down his cheeks, remarked, that the vapour rose from his head like the steam of an oven; this expression was regarded as a great curse, and caused a war, which did not terminate until the entire tribe of the person who uttered it was destroyed.
The Bishop of New Zealand once nearly got himself into a serious scrape, by saying to a chief, who asked him for tobacco, Oh! you want me to stop up your ears with tobacco; this was viewed as a curse, and caused a temporary misunderstanding.
Sometimes there are words in common use in one tribe, which are regarded as curses by another. Kai, the general word for food, is not used at Rotorua, because it was the name of a great chief, and the word tami has been substituted for it. If a person of another tribe were to use it there, it would be viewed as a curse. Almost every tribe had some words which were in a similar way interdicted, and with which it is necessary to be acquainted, to avoid giving offence.
A chief named Rona, one night being very thirsty, when his wife was from home, was compelled to go to the spring himself, much to his annoyance, as it was degrading for him, a chief, to do so; as he went, the moon became overcast, and he struck his foot against a stone; in his anger he said,
“Awhea te puta ai te marama upoko taona?”
“When will the moon make its cooked head appear?” which, being a great curse, caused the moon immediately to descend, and take both him and his calabash up with it. This is the way the natives account for the spots on its surface.
Closely connected with religion, was the feeling they entertained for the Kura, or Red; it was the sacred color. Their idols, their sacred stages (Pataka) for the dead, and for offerings or sacrifices, their urupa, their chief's houses, their war canoes, were all thus painted.
The way of rendering anything tapu, was by making it red. When a person died, his house was thus painted; when the tapu was laid on anything, the chief erected a post and painted it with the kura; wherever a corpse rested, some memorial was set up; oftentimes the nearest stone, rock, or tree served as a
he tiki, which was also thus colored.
In former times the chief anointed his entire person with red ochre and oil; when fully dressed on state occasions, both he and his wives had red paint and oil poured upon the crown of the head and forehead, which gave them a gory appearance, as though their skulls had been cleft asunder.
Red appears to have ever been a sacred color; it is still so universally in heathen lands, and has been so from remote antiquity. The tabernacle was covered with skins dyed red; the houses of princes were ceiled with cedar, and painted with vermilion. Ezekiel speaks of the Chaldean images pourtrayed with vermilion. The heathen power is described by St. John as a great red dragon, and the anti-Christian one as a woman, clothed in scarlet, and sitting on a scarlet colored beast.
Red was the distinguishing color of kings, princes, and rich men; it still is the color of the Sovereign Pontiff and his Cardinals, who are clothed entirely in red, even from their hats to their very shoes.
It is the chief prized color of all savages, and Maori tradition records, that when they came from Hawaiki, they brought a supply of kura with them, that they might not be without so necessary an article.
Carved Box
Chapter VII.
Customs Relating to the Dead.
A View of the Reinga.
The Customs relating to the Dead varied in almost every part of the island, as did also the ideas entertained of their state after death.
The interment of the dead was considered as a duty of the highest importance, especially that of the chiefs; as for poor slaves, little thought was bestowed upon them; they were buried or not, according to circumstances. If the corpse laid in a spot where it was not offensive to the living, there it was left; if otherwise, a hole was dug, and it was thrown into it. But when a chief died, the mournful event was immediately
he maimai, aroha.
One of the first things was to make the kaheru, or spade, which was required for the digging of the grave; when such was needed, this was rendered sacred by the karakias which were repeated. The karakia used on this occasion, is a very long one; the following is the commencement:—
*
Even Christian natives regard the spade used in digging a grave as being tapu, and do not like to use it again, except for the same purpose.
Whilst it was being made, and until the interment, the body laid in state, dressed out in the finest mats, and ornamented with feathers; the mere, the gun, and spear being placed by its side. The grave was then dug in the house of the deceased, in which the body was placed in a sitting posture, the limbs being retained in that position by bandages. The body still being dressed in the best garments, adorned with the family ornaments of green-stone and shark's teeth; it was then wrapped up in a fine sleeping mat, the grave was covered over with planks and a little soil. It is still usual to inter the property of the chief with him, especially all things which have touched his person during his illness, such as garments, &c.In some parts, it was customary for the widow to spread her mat over her husband's grave, and constantly sleep upon it; but in former times, one or more of the chief's wives would strangle themselves to accompany and wait upon their lord in the other world; for this purpose, also, several slaves were killed, that the chief might not be without attendants. Sometimes, the chief wife would have her husband's head cut off, and dried, and then always sleep with it by her side.
In other places, the body was put into a kind of frame, formed by two pieces of an old canoe, standing about six feet high, and forming a hollow place, in which the corpse was seated on a grating, to allow the flesh, as it decomposed, to fall through. After a certain time, the skeleton was removed, and the bones were scraped; this was the Ngapuhi custom. In the south, where the body was interred, the first Psalm cviii., 28—“And ate the sacrifices of the dead.”rukutanga tupapaku, or digging up of the corpse, took place about four weeks after the nehunga, or burial, when a feast was made by the relations and friends of the dead; on this occasion, the tohunga extracted two or more of the molar teeth of the corpse, which he tied to a small stick or fern stalk, and then laid upon the food, which was prepared for the oven; this was called te umu o te pera, or the oven of the putrified flesh.wakanoa, or take off the tapu from the body, so that the ornaments might be again used, which otherwise they could not have been. When the ceremony was over, the two teeth were bored, and worn as ear ornaments by the nearest relative; the body was then again wrapped up in a fine mat, and reinterred.
After two years, the bones were again dug up; this was called te Ruku-tanga tuarua, or the wakanoa-tanga tuarua, when the hahunga, or scraping of the bones, took place. This
tahunga, or burning.
When a person died, food was placed by his side, and some also with him in the grave, as it was supposed the spirit of the deceased fed on the spirit of the food given it.
At Taranaki, the child of a chief was buried in the whare tapu, i.e. its father's house, in the middle of which a grave was dug, and covered over with boards, on which the family slept. The child had a taro placed in each hand, so that if he descended into the reinga, he might have food. When the relatives thought that the body was sufficiently decomposed, they dug it up, and scraped the bones, which were afterwards placed in an ornamented basket, and suspended from the ridgepole of the mahau, or verandah, and from time to time the priest karakied over them, to assist the soul in ascending through the different heavens. If it did not reach the eighth heaven, its abode was not very comfortable. The tenth was regarded as the chief residence of the gods. Every time a prayer was uttered over the bones, it was supposed to aid the soul in its ascent. When asked why they placed the taro in the hands, if they thought the soul ascended to heaven, the reply was, they were not sure whether it ascended or descended; they knew the body descended, and they thought it probable the soul did the same; therefore, they put a seed taro in the grave, that, should such be the case, they might be right both ways.
Many, however, of the Taranaki natives had no faith either in the ascending or descending of spirits: Whakaeke, a karakia to facilitate the ascent of the spirit:—
When a chief was killed in battle, and eaten, his spirit was supposed to enter the stones of the oven, with which his body had been cooked, which retained their heat so long as it remained in them. His friends repeated their most powerful spells to draw out his spirit from the stones, and bring it within the wahi tapu.
So also, when any were slain in battle, the friends endeavoured to procure some of their blood, or fragments of their garments, if the body could not be obtained, over which they uttered a karakia, and thus brought the wandering soul within this spiritual fold. These places are still looked upon with much fear, as the spirits are thought occasionally to wander from them, and cause all the sickness their relatives suffer. In them the tuahu, or native altar, the toko and the pataka, or stage for offerings to the gods, were placed: it was thought to be extremely dangerous for the living to enter either them or the houses where the dead were buried; in almost every pa nearly half the houses belonged to the dead. When the owner died, and was buried in his house, it was left, with all it contained; the door was tied up, and painted with ochre, to show it was made tapu, and then no one ever entered it again. These abandoned houses, being in every stage of decay, gave a very
One sign of grief was cutting the forehead and face with a piece of obsidian, until the whole person was covered with blood; this was always done by the wives of the dead. The tohunga, also, cut off the hair of the relatives, and cast it into the fire; and they eat fern root in the morning. Kainga i te ata te aruhi.
When any friends arrive at a pa, it is customary for them to cry over all those who have died since they were last there. They weave a chaplet of green branches, or of a beautiful Thu hei was a little acent bag or bundle tied to a string and worn round the neck.lycopodium;
He— — —
taku makawe hi. Alas, the covering or glory of my head, alas. For a female—
Haere e hine e wai i te ara o tupuna, kia karanga nui mai kei o kui ha, kei o matua, hei karanga mai ki a koe. Go, O lady, pursue the path of your ancestors; call loudly to your female and male ancestors, they summon you.
This was called He Pare or Taua.
The tangi, or wail, was not confined to the dead; whenever friends met, the tangi was raised, they cried over each other. This ancient custom probably arose from the insecurity of life in former days; those who had escaped from their constant fights, when they met, cried over each other as though they had been dead: even we sometimes cry for joy, at seeing any dear friend, relative, or child, who has had any great deliverance from danger; the custom naturally becomes general amongst a savage and warlike race, like that of the Maori.
When the dead were buried, the following pihi was used, by the side of a running stream, in which a staff was stuck.
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To ko kai i te po, | Place a staff for the po or night, | |
Te po nui, | The great po, | |
Te po roa, | The long po, | |
Te po uri uri, | The dark po, | |
Te po tango tango, | The gloomy po, | |
Te po wawa, | The intense po, | |
Te po te kitea, | The unseen po, | |
Te po te waia, | The unsearchable po. | |
Tena toko ka tu, | Behold the staff stands, | |
Ko toko o | The staff of | |
Tane rua nuku. | Tane rua nuku. |
This was followed by one for the living. Another staff was then stuck in the water, and the priest said:—
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Toko kai te ao, | Place a staff for the day, | |
Te ao nui, te ao roa, | The great day, the long day, | |
Te ao marama, | The bright day, | |
Te ao whekere, | The gloomy day. | |
Tena toko katu, | Behold the staff stands, | |
Ko toko Ikurangi, | The staff of the end of heaven, | |
Ko toko te wai ao, | The staff of flowing light, | |
Ko toko te ao marama, | The staff of the bright world, | |
Oti mai ki te ao. | This is all for the day. |
The prevailing idea of the abode of spirits was, that they went to the Reinga, which is another name for Po or Hades; the word The spirit of a person who resided in the interior generally carried with it some tohu or remembrance of the part it came from, such as a leaf of the palm tree; that of a person on the coast took with it a kind of grass which grows by the sea side. A portion of these tohus are left at its different resting places on its way to the Reinga; these little bundles of leaves so left are called Waka u's. A green bundle denotes a recent death.Reinga literally means, the leaping place. The spirits were supposed to travel to the North Cape, or land's end, and there passing along a long narrow ledge of rock, they leaped down upon a flat stone, and thence slinging
It was supposed that there were several compartments in Hades, the lowest being the worst, having no light or food, and there the spirits were thought gradually to pine away, and to be finally annihilated. Spirits were thought to require food, and to feed upon flies and filth; but they had also the spirit of the kumara and taro. Before a soul enters the Reinga, he has to pass a river called Waioratane, the keeper of which places a plank for him to go over; sometimes he will not do so, but drives him back to the upper regions, with friendly violence, in order that he may take care of the family he has left behind; so, likewise, if he has not partaken of the food of the Reinga, he may return again to the earth. If a person has recovered from a dangerous disease, or from anything which threatened his life, he is said to have reached Waioratane and returned.
The following account was given me of an old woman who was said to have died near Rotorua not many years ago:—She was taken ill and died, as they thought. They laid her out in the native fashion, on a bier in her house, and then rubbing the door over with red ochre, as a token of its being tapu, her relatives left her. Some days after, two natives were paddling along the coast in their canoe, when an old woman called to them to take her into the canoe. They landed, and were rather frightened at her appearance, her eyes being sunk in her head and glassy. She gave the following account of herself:—She said, she had returned from the Reinga; that after her death, she came to a water, where some one met her, and bid her run and call for a canoe, otherwise she would be stopped by a large bird; she accordingly ran with all her might, and called for one, which immediately came for her,
This poor woman appears to have been in a trance.
There are many stories told of persons who have descended
Another man went down, and there married a lady, with whom he returned to his own place. After some time she persuaded him to go back with her to the Reinga, so they went to the jumping place; when they got there, she told him to go first, but giving the lady the precedence, he bid her take the first jump; after some dispute, she at last did so; her timid partner, changing his mind, then returned home, and left his wife in the Reinga!
The Carving on a Tomb.
Chapter VIII.
Tini-Rau.
The Pa of Te Arero on the Manga-Nui-A-Te-Ao.
The natives have innumerable traditions, which are generally known, and no one who has any claim to be thought an orator would think his speech complete, if he could not find some appropriate sentiment from one of these traditions or songs, to enrich it.
The following is a well known one, and though containing a great deal of the marvellous, it is still viewed as an historical account of some of their most distinguished ancestors, and of the commencement of their wars.
Tini-rau was a great chief, some say of the middle island, but others of Hawaiki; he was celebrated for his fine form and his great vanity; he had several pools filled with mokai, or pets, one of which was called Tutunui. The fame of this chief reached the ears of Hine-te-iwaiwa, a lady of a distant tribe, who was also remarkable for her great beauty; she fell in love with him, from the report, and at last nothing would satisfy her, but she must go and see him. One day when she was out with the women of the pa, gathering muscles, she suddenly jumped into the sea, and dived down; she came up again near a rock, at a little distance from the shore, on which she rested for some time, then diving down again, she had a long submarine journey. Meeting with many adventures, and holding long conversations with the different fish she met with, especially the shark and the kahawai, at last, she came up near the abode of Tini-rau, in the form of half fish and half woman; she then resumed her usual shape, and sat down considering which would be the best way of introducing herself to the chief.
Being aware of Tini-rau's admiration of himself, the plan she adopted to attract his attention, was to spoil his looking glasses, by jumping into them, and rendering the water muddy.
Now Tini-rau was so particular about his looking glasses, that he kept an owl as their guardian, who, perched upon a lofty tree in the vicinity, always had his eye upon his charge; immediately therefore that he saw Hine-te-iwaiwa floundering about in them, he called out to Tini-rau, who was sitting on his elevated stage; incensed at the insult, he came down at once and went to the pools, where he soon discovered the cause, and equally soon formed an attachment with the lady.
Tini-rau's wives, however, did not admire their new companion, so much as their lord and master; he was therefore obliged to keep her apart from them. After some time, Hine-te-iwaiwa gave birth to a child; this event caused her to be viewed with still greater hatred by the jealous ladies; two of them determined to kill her. She was naturally in great fear, but as they separately approached her, she had time to utter a potent spell, and then threw a stone at the first, whose body burst open, and behold it was filled with green stone; she
After some time, Hine-te-iwaiwa returned to visit her friends, and Tini-rau missing her society, went to her village; when he approached the place, where she lived, he saw some children playing at the back of the pa, in a swamp, which was covered with the kakaho or reeds: he hid himself amongst them, and then made a noise to attract the attention of the children, who came to see what it was, and then he recognized his own child by its ear ornaments. He sent it to its mother, with a little scented bag, she had given him, and which he constantly wore round his neck. The child went, and its mother immediately recognized the love token, and came to him, bringing him into the pa, where he was received and welcomed with great distinction, and many feasts were given on his account. In fact, their entire stock of provisions was soon consumed, and to increase the evil, they were unsuccessful in fishing. Tini-rau saw their destitute state, and promised them a plentiful supply of fish the next morning, provided they all remained in their houses with their doors and windows closed during the night, and did not open them until the morning. This they readily agreed to do. He then uttered one of his powerful spells, and immediately a great rushing sound was heard, which continued during the whole night, and in the morning when they opened their doors, they were amazed to find all the inside of the pa filled with every kind of fish, which reached up to their very watas. The wata are high food stores or stages, erected on poles about five feet from the ground, to secure them from dogs and rats.
After staying some time with the relations of Hine-te-iwaiwa, they returned to Tini-rau's abode, where she again became a mother; but when the child was born, her husband began to slight her, and went to live with one of his other wives. When Hine-te-iwaiwa thought she was near her confinement, she sent two of her slaves to bring Tini-rau, that he might catch some fish, for which she had taken a fancy. When her slaves reached the outside of the pa, they called out
Rupe was a pigeon and the parent of it. He was brother to Hine-te-iwaiwa; he came from Hawaiki, to look for her
Hine-te-iwaiwa said to her brother, “Do not consent, O Rupe, rather give him back his child.” He gently let it fall, and Tini-rau caught it. He fed it with water, the child grew, and he named it Tu-huruhuru. One day, the children went to play at the teka, A game with fern stalks, which are thrown to see who can cast them the furthest, and hit a mark.
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Taku teka nei, | You are my teka, | |
Ko te teka nawai, | The teka of whom? | |
Ko te teka na Tuhuruhuru, | The teka of Tuhuruhuru. | |
Te roko hina te rokohana. | Overtake the other sticks and arrive first. |
Jealous of his skill in throwing the teka, the children mocked him. There goes the teka of this bastard, where is his mother?
Tuhuruhuru heard their taunts, and when he returned home he demanded of Tini-rau his father, where is my mother? Tini-rau replied, I don't know; you can't reach her; the child demanded, but where is she, you do not tell me, lest I should go to her. Tini-rau replied, you are welcome to go, if you
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Te tu o Hine-te-iwaiwa | The fig leaf of Hine-te-iwaiwa | |
Makere makere | Has fallen fallen, | |
Te Taupaki o Hine-te-iwaiwa | The covering of Hine-te-iwaiwa | |
Makere makere | Has fallen fallen. |
Tuhuruhuru having received his directions, set off. When he arrived opposite the place, he saw the women who came to carry firewood, he therefore rolled himself in the ashes that they might take him for a slave child. Having reached the dead wood, he laid down amongst it. When the women, who came to collect it for fuel, saw him there stretched all his length, they cried out, Here is a nice young slave for us, he will do for Hine-te-iwaiwa. On reaching the pa, they therefore turned him over to her; she said “Oh, he will just do to carry water for Rupe:” before long he was sent for some. When Tuhuruhuru had returned, with the water, Rupe held out his hands, but Tuhuruhuru poured it up his nose. Rupe cursed: the young slave has poured the water up my nose; he ran after him, and gave him a beating. Tuhuruhuru cried, complaining,
In vain have I come! Rupe is my uncle, Hine-te-iwaiwa is my mother, And Tini-rau is my father.
Rupe said, the little slave grumbles and cries.
In the evening, Hine-te-iwaiwa and her damsels began the dance. Then Tuhuruhuru uttered his karakia:—
The garment of Hine-te-iwaiwa has fallen, fallen, The garment of Hine-te-iwaiwa has fallen, fallen.
Hine-te-iwaiwa turned aside and stooped down, because she
In vain have I come: Rupe is my uncle, Hine-te-iwaiwa is my mother, And Tini-rau is my father.
He ran crying out of the house; she heard her child crying, and ran to catch him, being grieved for what she had done, saying, Alas! my child, my youngest, that I should beat you. Tuhuruhuru thought they now knew him, he fled; they pursued and pursued, but could not overtake him; he ran into the water to cleanse himself from the ashes. Hine-te-iwaiwa called, O Rupe, fly down at once, and catch your child. Rupe flew down to the water, he caught him up, and brought him back to the pa. Hine-te-iwaiwa cried over her child, whom she had now recognized. Alas! alas! my child, who was abandoned! After she had finished her tangi, she asked him, what message did his father send to her. Tuhuruhuru replied, he said we and Rupe must return to my naming. To the ceremony of bestowing a name upon him. The rotu is a potent spell to throw a person into a deep sleep; the same word is used in Tahaiti for prayer.tutau, or singing in turns, he whae (cats' cradles), he haka (singing with gestures), and he waiata (songs), were the amusements of the evening. But Kae did not laugh. They inquired, What is the haka that will make him laugh? They at last found the pua pua, the waitoremi, the anaana. They sung the waitoremi: he laughed. They saw the hollow space, Kae had lost his front tooth; this was sufficient, they gave over. They repeated this rotu,
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O mata e tiromai, | O eyes that behold, | |
Nana tu wakarehua, | Be you closed in sleep, | |
Tu wakamoea, e moe, | Be you fast bound in sleep, sleep. |
He tried to resist its power, and placed two pieces of pearlshell over his eyes, to make them think he was awake: but in vain. Kae could not withstand the charm; he fell fast asleep; he was completely overpowered, with every one in the house as well. They then went gently and carried him on board their canoe, and paddled off with him to their house; there they laid him by the pillar of the house, and left him to sleep.
In the morning they heated the oven; sow-thistles and other leaves were used as a wariki or covering for it, and food was placed in a basket by the side; they then awoke Kae. Sir, Sir, arise, although you sleep alone there. Yes, he replied, this is my sleeping place; come then to eat: he came. Tini-rau motioned him to his place on the green covering of the oven; he sat down upon it, and stretched out his hand to take the food; they then poured water over his back; the thick steam from the heated oven beneath immedidiately arose, and stifled him—Kae was dead. They then covered him over with the leaves: he was cooked and eaten. In another version of this story: Tini-rau despatched his sisters; when they discovered Kae, who had built himself a new house, they sent the exact pattern of it to Tini-rau; he caused a fac-simile of it to be made; they then rotued the entire pa, carried off Kae, and laid him in the new house. In the morning, one went into his house and awoke him, saying, well Kae, where are you? ho replied, where should I be, but in my house. Another crept in and said, well Kae, where are you? he looked about, but could find no difference, as both houses were exactly alike; he said, I am at home. A third came; and thrusting the door a little aside, demanded, Well, Kae, where are you? Kae looked out, and saw a different scenery, and said, I don't know. They then told him where he was, and killed him. Na Kae i timata, ko tutunui he tohora, Titiro ana nga tamahine a Tini-rau, ko Kae ka patua na Tini-rau, i patu kai rawa, muri iho ko Tuhuruhuru, ka patua hei utu mo Kae: ka ea te mate o Kae, ka utua e Wakatau: ka mate ko Mango pare, ko Manga waho Na titiro ana a Wakatau, ka tahuna te ware o te Tini o Manono. Ka tahi ka tupu mai ki nga uri: ka tahi ka kainga te tangata no te witinga mai o Tainui o te Arawa, o te mata atua ki tenei motu ka timata ai te kai tangata. Na Hoturoa tenei Korero.
Matuka and Witi were two great cannibals. After having killed and eaten many persons, Matuku murdered a great chief, named Waheroa, and carried off his wife. His friends, however, determined not to suffer such a crime to go unpunished, they therefore went to the wood, and selected a suitable tree for a canoe, that they might pursue after Matuku; having found one, they set fire to it, and burnt it down, but during the night Te tini-o-te Hake-turi appear to be a kind of fairies, in the form of small birds, and in very large numbers. In the myth of Tawaki, Tongo hiti is spoken of as being the chief of a similar race, although he himself was a glow worm.Te tini-o-te Hake-turi (Hake-turi's flock of little birds) came and raised it up again. They hid therefore a second time to burn it down. Haki-turi, however, returned with his multitude in the night, and again made the tree whole; this was repeated several times. Wondering what could be the cause, they determined to watch; having, therefore, burnt down the tree, they hid themselves near it, and when te tini-o-te Hake-turi appeared, they suddenly made such a great noise, that the birds flew away. Some of the trees themselves were so alarmed, that they held down their heads, and have never been able to raise them up since; amongst these, were the ponga (a fern tree) and the kareao (supple jack), whose tender shoots are now always bent. When they had adzed out the canoe, and sewed on the top sides, and got everything ready to go to sea, they found the thicket was so dense, that they could not launch it. They therefore repeated this karakia:—
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Waea turihunga, | Thrust aside the thicket, | |
Waea taramoa, | Thrust aside the brambles, | |
Ka puta ki waho, | And Witi and Matuku | |
Ko Witi ko Matuku, | Shall come forth. | This is a saying for the beginning of a quarrel:—Push aside the barriers, and anger will burst out.
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The thicket immediately opened. The canoe was then launched, and all the warriors embarked. The name of the canoe was The canoe had three names:— The first, Riwaru, because the damp of the forest made it green. The second, Tuirangi, when it reached the sea, it was painted and ornamented. The third, Pakawai, when it was drawn up on shore.Riwaru
Piro piro haungaunga taku kai, he tangata, I scent my food—a man.
She assured him all was right, so he crept in on his hands and knees; as soon as he got his head and shoulders in, they drew the noose tight and secured him. They cut off one of his hands, but he told them they could not kill him; this he repeated, as they chopped off each limb. But when they had severed his head, he died, and according to some accounts, was changed into the bittern, which still goes by his name.
When he was dead, the warriors asked the woman how they might also capture Witi. She told them where they would find the den in which he lived, and said, that if they placed a noose over it, and made a noise, the monster would be sure to come out and attack them, as he did every one who came near his abode. They did as she advised, and when he put out his head, they immediately drew the noose tight and despatched him with ease.
The first person who reached New Zealand, is acknowledged by all to have been Kupe; he came in the canoe Mata-o-rua to Wanganui-a-te-ra, seeking for his wife
Hoki Kupe, e kore ia e hokimai, Come back, Kupe, he cannot return.
Several extraordinary works are attributed to him; such as severing the two islands asunder, thus forming Cook's Straits, and also cutting off New Zealand from Hawaiki, to which it is said to have been previously united. (May there not be here preserved some remembrance of a grand Southern Continent being submerged).
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Ka tito au, ka tito au, ka tito au, | I Sing, I sing, I sing, | |
Kia Kupe te Tangata, | Of Kupe, the man | |
Nana i tope tope te whenua, | Who cut off the land, | |
Tu ke a Kapiti, | Stands apart Kapiti, | |
Tu ke Mana, | Stands apart Mana, | |
Tu ke Ara pawa. | Stands apart Ara pawa. | |
Ko nga tohu tena, | These are the signs | |
A taku tupuna, | Of my ancestor, | |
A Kupe, nana iwaka | Of Kupe, who went over Titapua, | |
Tomene Titapua, | |
Ka tomene au te whenua-e-. | Who went over the land. |
It was from the account Kupe gave when he reached Hawaiki, that other canoes came; six are said to have arrived together. The chief of this second expedition was Turi. He is universally allowed to have been the first person who settled on the western coast; and by all the inhabitants of that part, was regarded as a kind of demi-god.
Turi is said to have fled from Hawaiki on account of a quarrel. Popouakoako, his younger brother, at the ingathering of the kumara, offered one to Uenuku, the ariki, (the god of the rainbow,) who was so indignant at the smallness of the offering, that he swallowed both it and the offerer together. Turi, in his anger, slew Oe-potiko, the son of Uenuku, and eat him. The manawa or lungs he carried to Uenuku, who having eaten them, perceived they were those of his own son. He then uttered a powerful spell:—
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Tikina atu te tini o nga ti rongotea, | Bring me the many, | |
Wakataka mai, kia tini, | Of nga ti rongo tea, | |
Kia mano, | Let many, let a multitude fall, | |
Kia nga kia te mate oe-potiki, | Let oe-potiki work death. | |
Koreka te kai mua, | The first vengeance | |
Runa mai rongo e—, | Is sweet, assemble | |
Ka runa ha-i— | The rongo he, assemble. |
When Turi heard that this karakia had been uttered, he went and brought his canoe, Aotea, from his father-in-law, Toto. Another tradition states, that Toto built his canoe in a small river named Tau-118toru, and when finished, gave it to his son-in-law Turi, who made a sail for it, which they called Te Waha o to Parata. It was supposed that the ebb and flow of the tide is occasioned by the ocean rushing down the throat of Parata and being vomited out again. In this way a very broken sea was supposed to be occasioned. Kupe had a narrow escape from the Korokoro o Parata; hence the saying, no canoe can go where Kupe went.Mata o rua, and sailed to Witi Marama.tata (baler) of his canoe, which was called Tupua oronoku; his paddle was named Kautu ki te rangi. The pukeko, the rat, the green paroquet, the moeone (a small bronze beetle), the awato (the grub of a sphinx moth, which preys on the kumara), the kumara, the karaka, the native calabash, were taken with him, also his god, who was carried by his priest Tapo; but before he had proceeded far, he pushed Tapo into the sea, for his supposed filthiness. Maru grumbled at the unjust slight showed to his priest, and said by the mouth of Tapo, if you leave without my servant on board, we shall never reach Nukuroa (New Zealand); place me on the out-rigger (tu ama,) and we shall reach Uku-rangi (New Zealand). Turi consented and took him again on board. He went on shore at Motiwatiwa, (there he killed his dog Iki iki rawea,) there Potoru eat him, and he became deranged by doing so; and was lost with his canoe in the Gulf of Parata.
Turi landed at Wangaparaoa, where he planted the karaka, thence he sailed to the Aupouri (North Cape), thence to Aotea, and there he left his canoe, which was turned into a rock, which is still to be seen. He went inland, and named all the rivers Kawia, Marakopa, Mokau, Moakatino, That there were inhabitants of the land before the arrival of the Maori race appears highly probable, since they not only state as much in their traditions, but also record their having gradually driven away a race far inferior to themselves, and compelled it finally to take refuge in the Chatham Isles. This despised people, by way of reproach, were called Kiri waka papa, which we may translate bare sides, from its ignorance of clothing.
Wheu Turi left his pa, to go to fish or to work in his cultivation, that his enemies might not be aware of his departure, and also that he might take all his people with him, and not be obliged to leave any behind, to guard the pa, he placed a matuku, or bittern, in it, so that when any one came they might hear the cry of the bird—hu, hu, hu, and fancy he was at home. And to strengthen the matuku in the defence of his pa, he uttered the following incantation:—
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Ko te Matuku i hea | The bittern from whence, | |
Te Matuku i Wai aua, | The bittern of Wai aua, | |
He Matuku, a ha te Matuku, | The bittern, what of the bittern? | |
Matuku tau tiaki, tau aroaki, | The bittern, the guardian, the overlooker, | |
Tau aro aki. | The rustler of the wings, | |
Te waka rongona manawa, | The imitator of the hum of men, | |
Te korero te wakarongona a te | Let your voice resemble, | |
Wananga, waka tikaia, | That the enemy may be deceived, | |
Kia tika, | Be quite correct; be perfectly correct, | |
Wakatonu hia kia tonu hau e Kia tonu, | Your imitation, | |
Ko te Matuku i hea, | The bittern from whence, | |
Ko te Matuku i Waingongoro, &c., | The bittern from Waingongoro, &c. |
This is repeated to each of these rivers, Tangahoe, Hinga-hapa Patea, Whenua-kura, Waitotara. When the Matuku heard this incantation of Turi, he was strengthened to hu, hu, hu, in the pa, and thus those who came, hearing his voice, thinking it was Turi, were afraid and fled away.
A great love for Hawaiki, his country, then seized him. He committed suicide by running into the Patea, and drowning himself. This is all;—so concludes the uative tradition. The sites of Turi's house, Matangirei, and his kumara farm, at Patea, are still pointed out; and an old man living there said, that in his early days, the land marks, which were sculptured stones, sixty in number, still remained; but when the Gospel came, they destroyed them all. Turi's well is yet pointed out.
Nga hui came from Hawaiki to see a quarrel between the Mata and the Pounamu, which had its origin in that island. He landed on the East Coast, at Wangaparau, and came to Tauranga, and from thence to the Wairere and Taupo. He then crossed over to Kapiti, Arapawa, and Arahura, near Wakatupa; when he reached that place, he obtained the Pounamu (green stone) in a lifeless state, and there he laid hold of the Kaukau matu and Tukurangi; from thence he returned to the Arawa Mountains, and there was the moa, at the waterfall, and there he killed one, and carried it in a Another account states, that this boy was not killed by accident, but designedly, by Hoturoa, for mocking his work as he was adzing out his canoe; and that he buried him on the spot, strewing the chips of his canoe over it to avoid detection.taha (bark basket), and went back to Hawaiki, and told the chiefs of Hawaiki, Tamate Kapua, Nga Toro i rangi, and Hotu roa, yonder is the fine country named Aotea roa, the large country. These persons said to him, How shall we cross over to it? he replied, Let us build canoes. The canoes were commenced, the first, Arawa; the second, Tainui; the third, Aotearoa; the fourth, Taki-tumu; the fifth, Kura-haupo; the sixth, Tonga-maru. They all left Hawaiki together; when they were
The Arawa first sailed. The chief of it, Tama te Kapua, called to Nga toro i rangi, to come and eat their food at sea, or From the Tamaki to Manukau there is a portage of not more than a quarter of a mile, called Ota huhu: by dragging their canoes across this, they passed from the Eastern Sea to the Western.tupeke, that is, do away the tapu, by making it noa for them, that they might eat on the voyage, which they could not have done till the principal chief took off the tapu, so that they might prosper. They succeeded in persuading Nga toro i rangi to go on board, also his wife Kearoa, and so he went with them to Aotea roa. Nga toro i rangi did not live inside the canoe, being too sacred a person, but on the top, their canoes having houses built on them with wooden side poles, and were roofed with raupo. They landed at Wangaparau, and came on to Wake-tane, and Maketu, and there left the Arawa, where she has ever since remained, turned into stone. The Tainui went to Kawia; its chief was Hoturoa. The Aotea roa remained for a time at Hauraki, and thence sailed to Otahuhu in company with the Tainui and Tonga maru, where they hauled the canoe across the isthmus.
Some time after they left Hawaiki, the young child Tute, nangahau Mania's son, was missed, but they could not discover what had become of him, until Tuparaunui, a large
At the foot of Pukenui, a volcanic hill, about three miles distant from Waimate, Bay of Islands, there is a very fine lake, from five to seven miles long, and two or three broad, at an elevation of more than seven hundred feet above the level of the sea; it is called by the natives Mapere. There is a curious tradition relative to its formation. They state that, once it was a plain, containing five villages; in one of these, situated near a wood, lived a chief, who, wanting some water, when his wives and slaves were from home, and being ashamed to let his neighbours see him draw it at the public fountain, went and began to a dig a well in a retired spot; but no sooner had he dug down a little way, than flames burst forth from it, which rapidly spread, and consumed the trees and village; large stones also were shot out, but, after a time, the fire was exhausted, and water gushed up, which formed the present lake. The survivors preserved the names of the places and families by calling the head lands after them. Two old chiefs still living at Mawe, a village on its banks, declare that, when they were boys, watching with their tribe, by the side of the lake, for fear of their enemies, in bravado they ran up the hill Putaia, a very sacred spot, which has several remarkable fissures in it; down one of these they threw some stones. Afraid of what they had done, they ran away, when a tremendous rumbling took place, and the earth shook under them until they were so frightened that their teeth chattered. After some time, they saw an island suddenly rise up in the middle of the lake, which extended nearly across it; it remained the whole of that day, and then gradually sunk, leaving a shoal in its place, which is still to be seen, the dcepest water being near the shores. This tradition is probably founded on fact. That the site of the present lake was a wood, is evident from the number of trees which are still standing in the water. When Captains Ross and Crozier came to Waimate, they cast the seine into the lake at some distance from the shore; but it was so entangled amongst the stamps at the bottom as to be almost torn to pieces, bringing up large branches of trees with it. The greatest depth of the lake was found to be five fathoms. From it flows a river over a ledge of rock, to the west, and falls into the Hokianga. This ledge is doubtless a stream of lava, which, crossing the lowest part of the plain, stopped its drainage, and thus formed the present lake, which might, with a very little expense, and no doubt some day will, be restored to what it must have been—one of the most fertile plains in this part of the island.
The following is a list of the Canoes which are reported to have brought the first settlers to the island:—
-
Mataorua.—Its chief was Kupe; it came to Wanganui a te ra (Port Nicholson). Kupe went back to Hawaiki. The Nga te rua nui came in it. -
Aotea.—Turi was its chief; it brought thekaraka, which was first planted at Aotea, thekakaua(kumara), thepara tawiti, or yam. The name is now given to an edible fern, the former being lost. The pukeko, kiore, kakariki, and all plundering birds came in it; also the Nga-ti-rua-nui, Nga rauru, Wanganui, and Ngatimaru. This canoe is also calledAotea roa. -
Tainui.—Hoturoa was the chief, Waikato, Nga ti Raukawa, Nga Puhi, Nga ti Awa. The anurangi, a kind of kumara, came in it. -
Arawa.—Nga Toro i rangi was its Ariki, and Tama te Kapua its chief. The ancestors of the Nga ti wakaue, and the Nga ti Porou were in it. This was a double canoe. -
Kuru aupo.—Ruatea was its chief; Nga ti Apa, Taranaki, Nga ti rua nui, Nga ti Kahungunu were in it. -
Orouta.—Uengapuanaki was the chief; Nga ti Rua-nui came in it. -
Taki tumu.—Tamatea-hua tahi-nuku roa, was the chief; Nga ti Rua nui. -
Matatua.—Rua auru was the chief; Nga ti rua nui, Nga ti Kahungunu. The taro was brought in this canoe. -
Pangatoru(according to another account this canoe is calledPapakatoru).—Its chief was Rakewananga ora; Nga ti rua nui, Nga Rauru came in it (Some traditions state that this canoe did not land its men, as the natives opposed their doing so.) -
Tokomaru.—(This canoe is also calledTongamaru.)— Rakeora was the chief; Nga ti rua nui, Nga ti tama, Nga ti mutunga, Nga ti awa. -
Motumotu ahi.—Puatantahi was the chief; Nga Rauru, Nga ti rua nui were in it. -
Te Rangi ua mutu.—Tamatea rokai was the chief; Nga ti rua nui. It came to Ranga tapu.On their arriral at that place, they saw stones like English flints, and mos bones. It was there I discovered the largest quantity of the bones of the dinornis which I have seen. The flints, I have no doubt, were the stones which that bird used to swallow, being chiefly quartz pebbles.
Tairea. -
Waka ringa ringa.—Mawakeroa the chief; Nga ti rua nui. It came to Kaupoko nui, Nga te ko.
Toto was the name of the person who made the first canoe; Mata o rua, and also the Aotea, out of one tree, which split in two parts when it fell. (This was considered a remarkable circumstance, as formerly, having no iron tools, they had both to burn down the trees, and then hollow them with fire, and thus could only get one canoe out of one tree, however large it might be.)
The tuwhenua or main land was united to Hawaiki before Kupe came; he cut it in two, and made the sea between. When he first came to this tuawhenua, he found a people there called Kahui toka. The names of their chiefs were Kehu, Rehu, and Monoa. They had no food but fern-root before Kupe found them. When they saw his canoe come, they were dreadfully alarmed. Turi, on his arrival, killed them. Taki tumu and Orouta are different names for the same canoe; according to some, Tutaranaki was the maker of Auraro tuia and Tane a rangi: they were also formed of a split tree The former was Maui's canoe. These two appear to be distinct ones; and the accounts of different parts of the island vary as to the names of some and the number. Altogether I have had seventeen names thus given, but not by the same person.
When Kupe went back, he gave such a glowing account of the size, beauty, and productions of Aotea toa (for so he called
When this fleet arrived, they named the north island Aotea roa, and the great Barner island Aotea iti.
In another account, Taha tuna, Tairea, Rima rapu, Totara karia, are also mentioned. With all these little discrepencies, when we find the majority of these names well known in every part, with the chiefs who commanded them, as well as the ancestors of the different tribes who came in them, we have a sure proof that the general tradition is correct, and that the natives have a more accurate account of the founders of their race than either the English or Spanish have of theirs in America, although one is more remote in point of time than the other, and labouring under the disadvantage of not possessing a written language to preserve the memory of it, when they can thus give the names of all the canoes which brought their ancestors, the names of those in them, and even the various things they brought.
The Prow of A War Canoe.
Chapter IX.
Wakatauki, or Proverbs.
Manga Nui A Te Ao, A Tributary of the Wanganui.
Next to traditions, Proverbs are the most highly esteemed; they are extremely numerous, and are used on all occasions. The following are a few as examples:—
-
He pai kai; e kore e roa te tiro hanga; ka pa tau, he pai tangata e roa te tiro hanga.
The pleasure derived from looking at good food is short, and that of looking at a good man is long.
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Moramara nui a mahi, kei riro i a noho.
Let industry be rewarded, lest idleness get the advantage.
-
He pai tangata ekore e reia; he kino wahine ka reia.
Let a man be ever so good looking, he will not be much sought after; but let a woman be ever so plain, men will still eagerly seek after her (literally run off with).
-
Ko Waitaha nga tangata, ko kawe ke te ngakau.
The men truly are
Waitahain name, but their hearts are anything and everything (Waitaha was once a tribe celebrated for number and courage). -
He kino kai e kore, e rere ki te pai tangata, he pai tangata e rere, ki te kino kai.
The bad quality of the food a man eats will not affect his good qualities, or lower him; but his good qualities will raise or sanctify the food.
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Ka ruku ruku a huna, ka horahora a papaka nui.
He who has a thick garment fears not the rain; but he who has only a thin one flees to the house as soon as it begins.
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Ka waia te wahie mo takurua, ka mahia to kai mo tau.
Fuel is only sought for against winter; but food is cultivated for the whole year.
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Ma pango, ma wero ka oti.
When gentlemen and slaves unite, the work will soon be done. (This refers to the custom of chief's painting themselves with red ochre and slaves with charcoal, before they went to war.)
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Ka hia nga kui kui i hoki ki toitoi.
How many old women are there who return to youth?—Toi toi is synonimous with the English word toy, or expressive of the struggle young men have to gain their wives.
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He kai tangata he kai titongi, koke mahia e tona ringaringa, tino kai tino makona.
Whoever trusts to another man's labor for his food, will be disappointed; but he who labours with his own hands, will have enough and to spare. (The titongi is a tree whose fruit is only in season for a short time.)
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Nau i waka aua te kakahu, he taniko taku.
You wove the garment, I put a border to it. (A proverb used when a person accuses another of having brought any evil upon him, of which in reality he himself was the cause.)
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Tenei ano a mutu, kei roto i tona were pungawerewere.
The spider is not seen when hid in his web; so the real intention of the man is concealed in the recess of his heart.
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He tanga kakaho i kitea e te kanohi o te tangata.
The slightest movement of the reed waving in the wind is perceived by man's eye, but not that of the heart.
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Ka mate koe i te paoa; kahore, he kauta.
You will be stifled with smoke; no (said ironically), it is a cooking shed, which makes all the difference.
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Ma tini mano ka rapa te wai.
A great number will easily accomplish what a few cannot.
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He aha mau ma te kotahi.
What can a single person do.
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Ko te uri o pani.
The house of the orphan.—A saying for a person without family or friends, who has no power or influence.
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Kotahi te koura a wetaweta, tutakina te hiku.
Don't divide the cray fish, give it whole (a little thing). Similar to our saying, Don't make two bites at a cherry.
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Ka mau ta Maui ki tona ringaringa e kore e kaea te ruru.
What Maui has hold of he will not give up.—What is given cannot be taken away
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Rere i te omanga, wai marire.
What has been given don't seek to get returned.
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Ka kotia te taitapu ki Hawaiki.
The road to Hawaiki is cut off.—An expression used by a desperate character who braves the laws and usages of his country. He has passed the Rubicon.
-
Ko turanga o Potaka.
Potaka was a lazy fellow, who laid in bed when others worked, and got up to work when they were coming away.—A saying for a lazy man.
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Ko te kai rapu, ko ia te kite.
He who seeks finds.
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Ko ia kahoro nei i rapu, te kitea.
He who does not seek finds not.
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He koura kia we te whero.
Spoken of a person easily overpowered.—It does not take long to turn a cray fish red by boiling. Another meaning, an angry man soon turns to fight.
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He aruhe kia we te papa.
Fern root is soon cooked.—Papa, to crack or burst as it does when sufficiently rousted.
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Ko te koura kei te upoko te tutae.
The cray fish has its faudament in its head.—Alluding to its color, which is red: though he is smeared with ochre like a gentleman, his head is only filled with filthiness.
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He Kiore pukurua.
The rat has a double stomach.—A saying for a greedy fellow who is never satisfied.
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He pounamu kakano rua.
A lizard of two colors, spotted or changeable as a chameleon.
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Pihi kau ake te wakaaro pai, hauhake tonu iho.
The good thought springs up as grass, but it is immediately cut down.
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Ka tuhoa te ra, ka warara, ka hinga.
The sun rises to its zenith, and then declines.—This is applied to human life.
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Tena te kawenga, a te ringa kokoparahia.
The man that does not permit the weeds (kokoparahia) to cover the marae, is also strong enough to overcome his enemies.
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Mokonahatia te waha o te kuri nei ki te mokonaha, kei haere kei tahae.
The dog's mouth is muzzled, lest it should steal.
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Mata rere puku, rite tonu ki te makutu, mata rakau, e taea te karo.
The blow from a bullet like a curse strikes unseen, and cannot be warded off as that of a wooden weapon.
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Ka mate ware tahi, ka ora ware rua.
Signifies he has two strings to his bow.—A person who possesses several cultivations is safe, though one should fail, the others will support him,
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Ko te kura i huna ki roto ki te toto.
A saying for the pigeon, when it is skinned and the bones taken out; previously to its being put into the toto, or basket, the flesh is quite white.—This is applied to a handsome man, whether for the eye or mouth is rather doubtful.
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I kinitia i roto i te matikuku pango.
It was pinched within the end of the finger nail.—A saying for a man who has had a very narrow escape.
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Ka ki te piro o nga manu, o nga tangata ka kata.
When the stomach is full, the birds sing, the men laugh.
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He kuku ki te kainga, he kaka ki te haere.
A man who is of no consequence at home, is one of importance abroad.—Literally, a muscle at home—a parrot abroad.
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Ko to uri o Kapu manawa witi.
A saying for te Rauparaha; no one know his thoughts, whether they were for good or evil.
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Haere te amorangi ki mua, te hapaio o te taua ki muri. [after.
In the procession, the priest goes before, the multitude follows
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Ko Maru kai atu, ko Maru kai mai, ka ngohe ngohe.
Give as well as take, and all will be well (right).
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Kaore ana he au ahi, kapa he au moana e mate.
Smoke (literally wind) from the fire soon passes away, but wind from the sea causes destruction to the canoe.
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He ropu hau, he ropu tangata.
A large party of strangers attracts a large number of lookers on.
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E kore e mahana, he iti-iti o te pueru.
There is no warmth; the garment is too small.—A saying for a small war party.
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Kaore ra i te kakahu roroa, automai i raro i te whenua.
When the garment is long and trails along the ground, then, indeed, there is warmth.—A saying for a great war party.
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I muia Tinirau i mate ai.
Because Tinirau was overpowered by numbers; he was killed.—This is said when many fall upon and kill a single man.
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Kapo rere te kuri.
The dog snatches his food from his master's hand, and runs away.—So a person hears what you have to say, without intending to follow it.
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I whea koe i te tahuritanga o te rau o te Kotukutuku?
Where were you when the Fuschia came into leaf, that you did not plant food?—A query put to those who are too lazy to cultivate the ground. This is nearly the only deciduous tree of New Zealand.
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He iti hoki te Mokoroa, nana i kakati te Kahikatea.
Small and insignificant as the Mokoroa (a grub) is, yet he cats the Kahikatea.—We should not despise an enemy, however feeble he may appear to be.—The Kahikatea
(Podocarpus excelsus)is the loftiest of the New Zealand pines. -
E hia motunga o te Weka i te mahanga?
How often does the Weka escape from the snare?—One who has had a very narrow escape, will take care not to fall into the same danger again.
-
He Kotuku rerenga tahi.
A Kotuku whose flight is seen but once.—The Kotuku, or New
Zealand Stork, is so rare, that the natives say, a person can only expect to see it once in his lifetime. This is applied to a great stranger. -
Ka pa he ra e huru mai ana; tena, he ra e heke ana.
If it was a sun just appearing, well; but it is a sun which is Betting.—When an old man is very ill, there is little hope; but there is with youth, that he will live to grow up; with old age, the day wanes, it is near its close.
-
He iti, he iti Kahikatoa.
Though small, it is still a Kahikatoa.—A man should not be despised on account of his diminutive size; for he may be like the Kahikatoa
(Leptospermum acoparium), which, though only a small tree, is remarkable for its strength and toughness. -
Ka roa te ngaromanga, he iti te putanga.
Though long hidden, it will be small when it appears.—This applies to a man of words, but not of deeds: also to a war party, which, when large, is confident of success, and immediately sets out; but, when small, it is a long time hesitating.
-
He ringa miti tai heke.
A hand which licks up the ebb tide.—A Wanganui saying for the people who live on the banks of the river, within the influence of the tides. Being accustomed to contend with the cbb tide, they can manage their canoes better than the natives of the interior.
-
Tino kai, tino ora te kopu.
By a constant supply of food, the stomach will be always full.—A man may indeed eat plentifully at a feast for a day or two; but he who has the produce of his labour stored up, will never want.
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Papaku a ringaringa, hohonu a korokoro.
The hand is shallow, but the throat is deep.—A saying for a person who eats a great deal, but is too lazy to work.
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He wahine ki uta, he kahawai ki roto ki te wai.
A woman on shore; a kahawai in the sea.—The kahawai is a fish which is very particular in selecting the hook which most resembles its food, and woman is the most difficult to please on land; hence the saying, “As a kahawai selects the hook which pleases it best out of a great number, so also a woman chooses one man out of many.”
-
Mata kitea, maoa, riro ke.
When raw it is seen; when cooked it is taken away.—A saying used when persons who are cooking food see a party of strangers approaching. It is better to eat the food only half cooked, than wait and have to divido it with others.
-
Ka ngaro a moa te iwi nei.
This tribe will become extinct like the moa.—The moa, or dinornis, was a very large bird, which is now supposed to be extinct, the bones only having been discovered. It would be thua with the tribe alluded to; the people would all die, and their skeletons only would remain to show that they had been.
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He titi rere ao, ka kitea; he titi rere po, e kore e kitea.
The “titi” which flies in the day time is seen; but the “titi” which flies in the night is not.—Used when a stranger arrives at a village in the night. Being unseen, he is not welcomed till he gets into the pa. The titi is a sea bird which goes inland at night.
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Ki te hamama popoia te tangata, e kore e mau te ika.
If a man yawns whilst fishing, he will be unsuccessful.—A saying which is applied to a person who has not perseverance enough to finish what he has begun. If he gets tired of it, it will never be completed.
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E kore e taka te parapara a ona tupuna, tukua iho ki a ia.
He cannot lose the spirit of his ancestors; it must descend to him.—This saying is, perhaps, identical with ours, “A chip of the old block.”
-
Ka tangi te karewarewa ki waenga o to rangi pai, ka ua apopo; ka tangi ki waenga o te rangi ua, ka paki apopo.
If the sparrow-hawk screams on a fine day, it will rain on the morrow; if it screams on a rainy day, it will be fine on the morrow.
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I hea koe i te tangihanga, o te riroriro?
Where were you when the riroriro first sung?—The riroriro is a small bird whose note is heard in the spring, and is one of the signs of approaching summer. This saying is applied to a person who is too idle to plant food at the proper season, and complains of hunger in the winter.
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Haere ki Patiarero.
Go to Patiarero.—A Wanganui saying, Go, that they may eat you. This is said when any one is bent upon running into danger.
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He kokonga ware e taea te rapurapu; he kokonga ngakau ekore e taea.
We can thoroughly search every corner of a house; but the corner of a heart we cannot.
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He kai koutou ka hohoro, ko to ngaki ekore.
You are forward to eat, but not to work.
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Te wai tokihi rangi.
The water which was brought from heaven.—This was the name given by the natives to rum, when Captain Cook first gave it to them. It is now used for anything sweet.
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Kia wakaara koe i taku moe, ko te watu turei a Rua.
When you disturb my rest, let it be for the Hinau bread of Rua.—Rua was one of the first persons who arrived in New Zealand, and commenced making bread from the Hinau
(Elæocarpus IIinau), which has therefore been named after him. It is so highly prized by the natives, that they say it is the only food for which a wearied man should be waked out of his sleep. -
He pata ua ki runga, he ngutu tangata ki raro.
Drops of rain above, and men's lips below.—This is applied to a man who is beset on all sides with annoyances, and can find no way of escape.
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E kore e kitea te tui i nga toke i te pouri.
It is too dark to see how to thread worms.—This is said when it is time to leave off work, and refers to the custom of threading worms, as a bait for eels.
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Tena te ringa tango parahia.
That is a hand which roots out the parahia.—This saying is applied to a diligent husbandman. The parahia is a diminutive kind of spinach, which overruns their cultivations.
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Ngahuru ki runga, ngahuru ki raro; ma te paroparo e aki.
There are ten teeth above, and ten below; let the weight of the skull bring them together.—When food is only half cooked, it will be necessary to use more force in chewing it.
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E moe ana te mata hi tuna, o ara ana te mata hi aua.
When the eyes of those who fish for ecls are closed, the eyes of those who fish for the aua are open.—Some persons sleep during siege, while others are watching; they who keep awake prevent the pa from being surprised by the enemy.
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Tama tu, tama ora; tama noho, tama mate kai.
The man who gets up to work will be satisfied; but he who sits idle will want food.
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Tu ke raumati, wakapiri ngahuru.
You keep at a distance in summer, but stick close in harvest.—This is used for a lazy fellow, who runs away during the working season, and does not return till the crops are dug up.
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Me te tarakihi e papa ana i te waru.
Like locusts chirping in the eighth month, or spring.—A saying when there is much food, there is also much talking.
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He urunga ekore e wakaarahia hau kino.
A pillow that is not raised by a tempest.—This saying is applied to the top of Tongariro, which is so lofty and difficult of access, that whoever takes refuge there is safe from his enemies.
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Ekore e hohoro te opeope o te otaota.
The weeds will not be soon eradicated.—Applied to a large war party, which will not be easily vanquished.
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Haere e wai i te waewae o Uenuku, kia ora ai te tangata.
By going to the feet of Uenuku, a man's life may be saved.—Uenuku was famed for his wisdom; therefore, to sit at his feet implied to learn wisdom, by which a man might be able to preserve his life in the midst of danger.
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Ehara te urunga tangata, he urunga panekeneke.
It is not good to lean upon a man, for he is a moving bolster.
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E hara te toa taua, he toa pahekeheke? Ko to toa ngaki kai ekore e paheke.
What does it benefit a man, if he is brave in war, for it is an uncertain thing. But a man who is brave, or diligent, in tilling the ground shall be certain of his reward.
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Kohia te kai rangatira, ruia ta taitea.
Gather the best food, throw the worst away.
The following are a few specimens of He Korero Tara, or Native Fables:—
1.
|
| Kumara.—Mataharuharu; no-hoanga roa i te ahi te ahi; roke nui. | Kumara.—Sitting long by the fire; face wet with tears; large lump.|
| Roi.—Ahakoa ra au kino, ka-wea au ki te wai; raupitia; taka mai te muri-tai e taka ra. | Roi.—Though I am bad, take me to the water; press me; let the sea breeze come, how sweet!
Formerly fern-root was nearly the sole food of the natives during the winter months. It was beaten in doors, on account of the
Thin seems to be uttered by way of reproach, the fern-root being an unsightly lump; but, when properly prepared, it is not at all unpalatable.
The moral of the fable appears to be, that, although the Kumara be more palatable, yet it is neither so abundant, nor does it last so long, as the fern-root, which is always in season.
2.
Kumara and Roi|
| Kumara.—Mataharuharu; no-hoanga roa ki te ahi. | Kumara.—Watery face, long squatter by the fire.|
| Roi.—He kai tahau (tau); he roa tau tahaku (taku); kawea au ki te wai; rau Piu rawa; taka taka mai te muri-tai, e taka ra au. | Roi.—You are much food; my year is long; take me to the water; roll me up in Piu leaves; fetch things from the sea (shell fish); then I am good.
This appears to be a different version of the former.
3.
Tuna(the eel)and Wapuku(cod-fish).|
| Wapuku.—Tehea tau wahi mo-mona? | Wapuku.—Which is your best part?|
| Tuna.—Momona ake i taku hiku, a taku tongahau; a ka eke ki runga ki a Tumatua, ka noho tau tokorua. Tehea tau? | Tuna.—I am good from my tail to my middle; and if you get to the top of Tumatua, you can sit two together. Which is your good part?|
| Wapuku.—Momona a hiku, momona a tara; ka kake i te ka-kenga i a Tumatua ka nohonoho tau tokorua. | Wapuku.—I am good in my tail, and good in my fins: if you get to the top of Tumatua, you may sit two together.
The Wapuku again asks the Tuna which is its fattest part. The Tuna looks significantly at its tail, and refers the question back to the Wapuku, who, in his turn, opens his eyes wide, signifying that his head was the fattest part of his body.
4.
Tuatara(the Guana)and Kumukumu(rock-cod).|
| Tuatara.—E te Kumukumu, ka haere taua ki uta. | Tuatara,—Kumukumu, let us go inland.|
| Kumukumu.—Kahore; haere koe ki uta. | Kumukumu.—No; go yourself.|
| Tuatara.—E, haere mai, ka pau koe i te tangata. | Tuatara.—Come, lest you be destroyed by man.|
| Kumukumu.—Kahore; ekore au e pau: ko koe anake te pau. | Kumukumu.—No; I shall not be destroyed: it is you that men will destroy.|
| Tuatara.—E kore au e pau. Tutu aku tara; rarau aku peke; mataku te tangata, oma ki ta-witi | Tuatara.—I shall not be destroyed. I will set up my spines; I will stick out my claws: it is man that will be afraid, and run away.
5.
Kauri(pine tree)and Tohora(whale).|
| Tohora.—E te Kauri, haere mai taua ki tai nei. | Tohora.—Kauri come to sea with me.|
| Kauri.—Teka ra. Ko konei ra au ko taku wahi. | Kauri.—No, I prefer my own clement.|
| Tohora.—Taua ra ka hoko kiri: meake koe tuakina e te tangata, a ka haua koe hei waka. | Tohora.—Then let us change skins; for you are in danger of being cut down by man, and made into a canoe.
They accordingly exchanged skins. This is the reason assigned for the bark of the kauri being so thin and full of resin, as the whale is of oil.
6.
To Tuatini(a fish)and Ngarara(lizard).|
Ka mea atu te Tuatini ki te Ngarara, Haere mai taua ki roto ki te wai. Ka mea atu te Ngarara kahoro, Ka mea atu te Tuatini, Akuanei au ka wakarongo mai ki a koe e murumuru ana ki te ahi rarauhe. Ka mea atu hoki te Ngarara, Apopo hoki au wakarongo rawa atu ki a koe e kuru-kurua ana koe ki te papa o te waka. | The Tuatini said to the Ngarara, Come, let us go together into the sea. But the Ngarara said, No. The Tuatini retorted, I shall hear you before long in the flames of the blazing fern. The Ngarara answered him again, And tomorrow when I listen, I shall hear you dashed against the side of the canoe. |
This is spoken ironically. The Tuatini tells the Ngarara, Soon you will wish you had listened to me, when you are being consumed in the blazing fern; and the Ngarara replies, You will soon wish that you had taken my advice, when you are caught by the fisherman and killed against the side of his canoe.
7.
Kiore (Rat) and Pouwhaitere (Green Parrot.)|
| Pouwhaitere.—E kio e, ka piki taua ki runga. | Pouwhaitere.—Okio(short for rat) let us climb up into the tree.|
| Kiore.—Ki te aha taua i runga? | Kiore.—What shall we do there?|
| Pouwhaitere.—Ki te kai pua rakau. | Pouwhaitere.—Eat the fruit of the trees.|
| Kiore.—E aha te pua rakau? | Koire.—What kind of fruits?|
| Pouwhaitere.—He miro, he kahi-katea. | Pouwhaitere.—That of the miro and kahikatea.|
| Kiore.—E tama ra e — kote waka rua rua i a taua; e tama ra—e—e haere mai nei te tangata, e ronarona nei i te kaki torete te wai au, ti mau rawa. | Kiore.—My friend, both our tribes are diminishing; man comes and twists your neck,torete te wai(the imitation of the bird's cry of pain,) and as for me, I shall be caught in his snare.
Moral—No escape from man's power.
The Aute and the Whau.|
| Whau.—Hei kona koe, tu ai hei parepare. | Whau.—Here you are decking a woman's head.|
| Aute.—Haere koe ki te moana hei whau kupenga, ka mutu hei pouto kupenga. | Aute.—Go you to sea to make the net float, and when the fishing is over remain attached to it.
The Whau (Entelia arborescens), a light wood used instead of cork. Aute, the inner bark of the Hoheria populnea, used as ribbon.
Moral—One office or business is as good as another.
He Tata or Tiheru—A Water Scoop for a Canoe.
Chapter X.
Songs.
A Fishing Hut.
See page 27.Many of their Songs, which are extremely numerous, contain very beautiful ideas. The metre is difficult to describe; there being no regular measure of verse. The chief object is to make the lines suit their tunes, which a musical gentleman described as reminding him of the Gregorian chants.
They have songs on every subject, on love and war, as well as incantations, laments, and traditions, and no man would be esteemed an eloquent orator if he could not introduce several quotations from them, containing allusions applicable to the subject on which he is speaking. In addition to these there are numerous nursery and boat songs. The deeds of their warriors are thus handed down.
|
| Ko te popo a.Te Rangitakoru mo tana tamahine, mo Wharaurangi | .Te Rangitakoru 's nursery song for his daughter, for Wharaurangi|
E hine aku, ki to kunenga mai i tawiti, | O, my daughter, when you came from afar, | |
Ki te whakaringaringa, ki te wha-kawaewae, | And your hands were formed, and your feet, | |
Te wakakanohi-tanga, ka manu, e hine, te waka i a Ruatea, | And your face, you floated, O daughter, | |
Ko Kurahaupo, ka iri mai taua, i runga i Aotea ko te waka ia Turi, | In the Kurahaupo, Ruatea's canoe, | |
| When you embarked in the Aotea, the canoe of Turi, | |
Kau mai taua te ngutu whenua kura, | You forded the whenua kura at its mouth, | |
Hanga iho te whare Rangitawi; | Thence was made the house of Rangitawi; | |
Tiria mai te kumara, | Let us plant the kumara, | |
Ka ruia mai te karaka ki te taiao nei; | And sow the karaka, in the land bordering the sea; | |
Karia iho te pou tamawahinei, | Sink deep the post, | |
Ka waiho i Nga tua hine, i a Nonoko-uri, | Leave it for Nga tua hine, from Nonoko-uri, | |
I a Nonoko-tea, ko te Hererunga, ko te Korohunga. | From Nonoko-tea, the Hererunga and Korohunga. | |
Kapua mai e Hau ko te one ki te ringa, | Hau took up some sand in the palm of his hand, and his staff. | |
Ko te tokotoko. Ka witi i te awa, | When he crossed over the river, | |
Ka nui ia, ko Wanga-nui; | Finding it was wide he called it Wanga-nui; | |
Tiehutia te wai, ko Wangae-hu; | Splash the water, that will reach Wangae-hu; [kina; | |
Ka hinga te rakau, ko Turakina; | The length of a fallen tree, is Tura- | |
Tikeitia te waewae, ko Tikei; | Having many times lifted up his feet, Tikei; | |
Ka tatu, e hine, ko Manawatu; | When his heart sank within him, Manawatu; | |
Ka rorohio nga taringa, ko Hokio; | When the wind whistled past his ears, Hokio; | |
Waiho te awa iti hei ingoa mona ki Ohau; | The small river he called, Ohau; | |
Takina te tokotoko, ko Otaki; | When he carried his staff in a horizontal position, Otaki; | |
Kamehameha, ehine, ko Wai-mea; | When he prayed, O daughter, it was Wai-mea; | |
Ka ngahae nga pi, ko Wai-kanae; | When he looked out of the corner of his eye, Wai-kanac; | |
Ka tangi ko to mapu, e hine, | When he became weary, my daughter, he reached Wai-raka. | |
Ka kite koe i a Wai-raka: | | |
Matapoutia; poua ki runga, poua ki raro, | He repeated an incantation, | |
| She became fixed above, and fixed below, | |
Ka rarau, e hine. Ka rarapa nga kanohi, | And she remained immovable. | |
Ko Wai-rarapa—te rarapatanga o to tupuna, | My daughter, when his eyes glistened with delight, | |
E hine—ka moiki te ao, | He called the place Wai-rarapa, | |
| It was the rejoicing of your ancestors, my daughter. | |
| The sky became cloudless, | |
Ko te pai a Waitiri; | On account of Waitiri's good will. | |
Kumea kia warea Kaitangata | She then enticed Kaitangata out to sea: | |
Ki waho ki te moana: | | |
Hanga te paepae, poua iho, te pou | She placed the plank across, | |
Whakamaro te rangi, ko Meremere: | And drove in a post to hold on by, called Meremere. | |
Waiho te Whanau, ko te punga | She left to her offspring, Punga, the anchor of his canoe, | |
O tona waka ko te Awhema. | As his name, Awhema. [ter. | |
Kati, ka waka mutu, e hine. | Enough, it is finished, O my daugh- |
Hau came in one of the canoes above mentioned. The cause of the journey he undertook was to look for Wai-raka, his wife, who had eloped with a man named Weku. Upon reaching the first river, he named it, from its great width, Wanga-nui (the great mouth). Passing on to the next river, he describes it as being so near that he could splash the water of the Wanga-nui as far, and, therefore, named it Wanga-ehu (the splashed mouth), from tiheu, which signifies to splash, or bale water. The next was so near, that if he felled a tree growing on the banks of the Wanga-ehu, the head of it would reach the river which he called Tura-kina (felled), from turaki, to throw down. Having to walk a considerable distance to the next river, he called it Tikei (a pace), from tikei, the
taki, to level a spear when making a charge. When he strengthened himself by praying and repeating karakia, he called the place Wai-mea, from mehameha, to make sacred. At the next river he looked out slyly from the corner of his eye to see if he could discover his wife, and called the place Waikanae. He breathed hard when he reached the place, where Wairaka was sitting with her paramour, at Te Paripari, the termination of the Tararua range. He said to her, “Wairaka, I am exceedingly thirsty; fetch me some water.” She got up and walked down to the sea with a calabash in each hand. When she was up to her knees, she commenced filling them. He called to her to go further; she went in up to her waist; he bid her go still deeper, and she went on again till the water nearly covered her shoulders. He then repeated a karakia; she became petrified, and has remained so ever since. Leaving her there, a rock in the sea, still bearing her name, he joyfully went on his way, and called the next place Wairarapa (the river of joyfulness), from rarapa, the glistening of the eyes with delight. The poet then informs his daughter that it was the rejoicing of her ancestor.
A reference is here made to the myth of Meremere, the evening star.Waitiri's erection of a temple of Cloacina, which is a chief Maori constellation. “Hanga te paepae” means, literally, to form a barrier, but is here a large plank, for which the stake called meremere
The song is a very interesting one as it gives the origin of the name of every place from Wanganui to Wairarapa. In another version, it is attributed to Turi, and begins at Patea.
He Waiata Aroha.
A love song, composed by a young woman of the Nga-ti-kahununui tribe.|
Mapunapuna ai, | The tears gush from my eyes, | |
He wai kei aku kamo; | My eyelashes are wet with tears; | |
Noho mai i roto na, | But stay my tears within, | |
Kei korerotia nahaku tonu koe. | Lest you should be called mine. | |
Kei ringa mau, e! | Alas! I am betrothed (literally, my hands are bound). | |
Mo te Maunu ra, | It is for te Maunu, | |
E kai nei i au. | That my love devours me. | |
Me tangi atu au, | But I may weep indeed, | |
E hika, ki a koe, | Beloved one, for thee. | |
Te tangi a Tinirau, | Like Tinirau's lament | |
Ki tana mokai, kia Tutunui, | For his favorite pet, Tutunui, | |
Ka mate i a Ngae. | Which was slain by Ngae. | |
Na! | Alas! |
He Waiata Aroha.
A song, composed by a person whose friend had been taken prisoner by Hongi Hika, at the River Thames, in 1823.|
Takotomai te marino, | Smooth is the sea, | |
Horahia i waho na; | Spread out in open space; | |
Hei paki omanga | Fair and clear | |
Mo Waowaotupuni. | For Waowaotupuni to run. | |
Noku te wareware, | The forgetfulness is mine, | |
Te wai rangi au | That I do not follow | |
Te hukanga wai hoe, | In the splash of the oar, | |
Nan, e Ahurei! | Of thee, O Ahurei! | |
Kai tonu ki te rae, | With the eye to the point, | |
Ki Kohirae; | Even to Kohirae; | |
Marama to titiro | From whence can be seen | |
Te puia i Wakaari. | The steam on Wakaari. | White Island, in the Bay of Plenty, a smoking crater.
|
Kei te ruru tonu mai, | How fine and how calm, | |
Ka wche te marino! | How smooth and how fair! | |
Hei kawe i a koe | To carry you | |
To pou o te kupenga. | To the post of the net. | |
Na Taramainuku, | Of Taramainuku, | |
Kowai au ka kite. | A stranger to me. | |
Kurehu ai te titiro, | The sight has become dim, | |
Ki Moehau raia. | By looking at Moehau. | |
Me kawe rawa ra, | He is taken to extreme distance, | |
Hei hoko paura; | To buy powder; | |
Ki tawiti riro ra, | Yea, to extreme distance, | |
Ki te ketunga rimu. | From whence the sea-weed is broken up. |
He Waiata Aroha.
A love song.|
E to e te ra! rehu ki te rua, | O set thou sun! sink into thy cavern, | |
Ringiringi a wai, te roimata i aku kamo. | Thou causest to gush like water the tears from my eyes. | |
He mea mahue au te hikoinga wae, | I am a deserted one through the stepping out of the feet, | |
Nou, e Taratiu, wakangaro atu ana. | Of thee, Taratiu, long hidden from my sight. | |
Nga kurae koe, o Waiohipara, wakaahu ahi ana te tara ki miti tai. | Thy distant hills, Waiohipara, and the flowing surface of the water, appear bright like a fire. | |
Kei raro taku atua e aroha nei au. | My idol, whom I love, is below. | |
Kati te wairua te mahi te haramai; | Let thy spirit cease from visiting me; | |
Ka mutu iaranei te rangikane-tanga. | If, perchance, I may forget my sorrowing. |
Te Tangi a te Rangiwakaurua..Te Rangiwakaurua 's Lament|
Nei ka noho i te po roa o Matiti. | Here I sit through summer's long night. | |
Mokohiti noa te tau o taku ate. | My heart is always beating for my beloved. | |
Nuku mai, e hine, kia piri mai koe; | Come near me, my daughter, and keep by my side; | |
Wakarukeruke noa i runga i aku ringa. | Thou art ever restless when I nurse thee. | |
Kia marama au, me titiro ki uta, | Obstruct not my vision while gazing inland | |
Ki te waka tuku mai, ki te ao rere mai. | At the approaching canoe and the cloud drawing near. | |
Paneke ake ana te tara ki Haumapu. | Its edge, as it rises, approaches Haumapu. | |
Ko o tipuna i ora, i hoki mai ki au; | Thy ancestors lived and remained with me; | |
Ka ruia ratou ki raro ki Paerau. | But they are driven downwards to Paerau. | A region of Hades.
|
E Toko ma, e! nau mai ki konei: | O Toko and thy party welcome me: | |
Ka puhangarua au, nga toro a tawiti. | I am afflicted with a disease from afar. | |
He maka wiu au kia turakina atu | I must haste to hew down | |
Nga uru rakau ki Tahoraparoa; | The thicket of spears at Tahoraparoa; | |
Kia mauru ake ai te aroha, | That my spirits may be soothed, | |
I au ki taku wenua. | Which are excited for my land. |
The natives consider their lands as their ancestors, because they always remain in the family. Though the original possessors have passed away, the lands are still the same, and descend from the fathers to their children.
The words “nga uru rakau” means literally a thicket of trees, though used here for a thicket of spears, in allusion to the great number of invaders. Tahoraparoa is the general name given to his land.
Ko te Tangi a te Ngahuru.Te Ngahuru's Lament.|
E muri ahiahi ka totoko te aroha, | In the evening my love melts within me, | |
Wairua o te hanga ka wehe i ahau. | For the spirit of the being who is separated from me. | |
Wai te teretere, e rere i waho ra? | Whose is the company that sails along yonder? | |
Nou, e te Kohu! E hoki koutou, | It is thine, O Kohu! But do you return, | |
Ripa ki te wehnua, ki Maketu raia. | Towards the mainland, even to Maketu. | |
Tenei matou, kei runga i te toka. | Here are we, clinging to a rock. | |
Me rauhi mai te wairua kau, | We may weep over the wreck | |
Te waka ra e! i tataia mai. | Of the canoe, which was gaily adorned | |
Toroa i te wai, kia paia atu koe, | With albatross feathers, to excite admiration, | |
Haere ki raro ra, ki Hauraki raia, | When we went northward to Hauraki, | |
Hei matakitaki mate nui a Timaru. | And be looked upon with envy by the Ngatimaru. | |
Nei ka pae noa ki Maukaha raia, i! | But now it is wrecked upon Maukaha, Alas! |
Waiata Maori.Te Tangi a te Uira.Te Uira was a lady of great rank, and mother of the celebrated warrior and renowned orator, Te Maniapoto, chief of the tribe of Ngatimaniapoto, living on the banks of the Waikato river, near the borders of the Taupo Lake. At the time of her decease, he was at Tauwara, a high mountain near Waipaihi, digging red ochre with his principal warriors. The dying mother could see the mountain from her death bed, and remarked that it came between her and the spot where her son, sometimes called Te Amo, was at work. She desired her weeping friends not to try to console her; that she had but a short time to live, and wished thus to show her love for her son, as she was now about to join her departed husband.
|
Ra te haeata, | The bright sun-beams | |
Takiri ana | Shoot down upon | |
Ki Tauwara ra; | Tauwara, whose | |
Pae tau arai ki a koe | Lofty ridge veils thee from | |
E Amo e aroha nei au. | My sight. O Amo, my beloved, | |
Waiho ra mata, | Leave me, that my eyes | |
Kia mihi au,— | May grieve, and that | |
Kia roa i te mihinga— | They may unceasingly mourn, | |
Ka tuku tenei, | For soon must I descend | |
Ki te tai pouri, | To the dark shore— | |
Ki taku makau mate. | To my beloved, who has gone before. |
Since their acquaintance with Europeans, it is interesting to notice the changes which are constantly taking place in the language, and the facility with which they naturalize not only
|
Ra te marama, ka mahuta, | There the moon appears | |
I te pae na runga mai koe, | From the range above you, | |
Ko au hei raro nei, | Whilst I remain below, | |
Tiro noa atu ai, ki wahoki, | Looking in vain for your return. | |
I te moana, he | purenga potimai,From the sea I hear a | pulling of the|
Nau, e Tapora, e ahu ana | | Boat(by the oar) towards me!|
I a te tai ki, i nga motu, | Thine, O Tapsall, approaches | |
Ko au te eke atu te | tera, o waho,From the sea from nga motu | |
Mokai taupiri nana i arai mai te kite atu au, | The sprit- | sailis not seen by me,|
| For the Mokai Taupiri shades | |
Te waki a Pehi toro mai to ringa, | It from the view, but my heart | |
| Hari ru taua, wara wara tai ki ha.Confesses it is Pehi. | |
| Stretch out your hand, | how do you|
| | Do, very well I thank you.
One peculiarity in their songs is the cutting short different words to avoid harshness, and adding syllables for euphony.
Every tribe has also its Motto, some of which may, perhaps, be regarded as war cries, others as terms of reproach.
Some of these mottoes are given them by other tribes. These are generally reflecting on them: of this kind is the following:
-
Waikato hoehoe waka nukenuke.—Waikato paddles are crooked. A simile drawn from their shape, which, unlike others, are crooked; this is applied by their enemies to their general character, as being deceitful, and is a term of reproach. -
Waikato taniwa rau.—Waikato has its hundred taniwas; which signifies, that it has its hundred great and powerful chiefs; a great man being called “he ika,” a fish, or “he taniwa,” a fish god. -
Te wai nui a Tarawera.—The great water of Tarawera is a name to express the number and power of the Wanganui natives. -
Te koura puta roa.—A simile drawn from the cray fish, which, though the legs may be pulled off, escapes amongst the stones; so the Wanganui natives cannot be taken. -
Nga keri keringa a Ruauoko.—The digging of Ruauoko. Ru is the father of rivers; it is an exclamation of admiration for the Wanganui river. -
Mo tai tangata rau.—A saying for the number and power of the Nga ti rau kawa. -
Nga ti awa te toki, te tanga tanga i te ra.—The fastening or tying of thetoki(hatchet) cannot be loosened by the heat of the sun, to show that no attacks would weaken them. -
Te karaka i ruia mai i runga O Rangi atea.—The karaka, which was sown on Rangiatea, a mountain of Hawaiki, too great to be overlooked. -
E kore Taranaki e ngaro he harakeke to ngai nui, no roto no Waiwiri.—Taranaki cannot be destroyed; it is like the flax plant, which is nourished every year by the dead leaves of the former, which lay around the roots. -
Rangi tihi te upoko, waka herehere.—A motto for Rotorua. -
Nga ti Maru kohao rau.—Nga ti Maru is like a hundred eel holes, referring to the many little scattered divisions of this tribe. -
Waikato horo pounamu.—A bluff at the Waikato heads, where many canoes have been lost, and chiefs drowned; hence applied to Waikato, as a chief-destroying tribe. -
Nga ti paoa taringa rahi rahi.—Nga ti paoa have thin ears, or sensitive ones; they cannot brook an insult. -
Puhi taniwa rau.—A saying for the Nga puhi, similar to that for Waikato. -
Nga puhi o te arawa.—The bunches of the pigeon's feathers of the arawa. The Nga puhi are very indignant at this saying.
He Koauau, or Musical Pipe.
Chapter XI.
Personal Ornaments.
Tattooed Head.
In every age and nation, men have been dissatisfied with their natural appearance, and have adopted various ways of improving it, which implies a general conviction of natural deficiency, and this runs through all grades of society. When a greater impression was to be made, man did not trust to his natural countenance to make it, but called in the aid of various adjuncts. To give the Bishop the venerable look becoming his high and sacred office, a wig, almost as large and white as the fleece of a lamb, was deemed requisite. This strange idea, however, has passed away; the good sense of the age caused it to be laid aside at the proper time, for had it been longer persisted in, it would doubtless have had a contrary effect to
The custom also of plastering up the hair, contrary to its grain, with pomatum, to give increased elevation and dignity to its fair wearer; and that of the gentleman, with his queue or pigtail, mark, not only the age, but the feeling, that the natural dignity of the human head required artificial aid to improve it, and the savage agrees with his civilized brother. Now that the custom has passed away, we can see the absurdity of it. The New Zealanders have not been behind the rest of the family of man in these particulars. They gave the preference to a red color, and plentifully anointed their heads with a mixture of ochre and oil, which certainly imparted to them a very remarkable look, the skull appearing as though it had been cleft, and was streaming down with gore. The general effect was heightened by a large tuft of albatross down, which was stuck in the lobe of each ear, and formed a fine contrast with the bright red.
In former times, the chief ladies and gentlemen had their entire persons anointed, or painted, with ochre and oil; this was considered both ornamental and useful, rendering the
Wigs were not worn, although a bald head (he pakira) was considered a reproach. I once recollect seeing the head chief of Taupo with an English wig, made of a light brown colored hair; this he wore over his own raven locks, which descended on every side full half a foot below the artificial covering, and gave him a most extraordinary appearance, which was heightened by his total unconsciousness of the ludicrous figure he was making.
Ear ornaments are, of course, in general use, as they are about the last remnants of heathenism which will be given up by the fair sex. In New Zealand they are worn by both sexes, and are of great variety. Those of green stone are the most highly prized; sharks' teeth, if of large size, are, if possible, still more thought of. But the natives are not very particular; the ring of a musket, a little roll made of a leather strap, or even of paper, are frequently to be seen in the ears of the most distinguished individuals. Many persons wear the skins of the Huia or Tui birds stuck in their ears. The neck ornament is generally the green stone, which is wrought into the form of a human figure, and called hei tiki. The hair of a chief's head is tied up in a knot, with one or more feathers stuck in it, which are very ornamental; the favorite feathers are those of the Huia, which are of a velvety black, tipped with a snowy white.
But the grand ornament of all was the moko or tattoo; this was of general use. All ranks were thus ornamented; a papatea, or plain face, was a term of reproach. Some were more fully tattooed than others, but all were more or less so. The grand chiefs had their faces and thighs entirely covered with this ornamental renting of the skin. The ladies had their lips and chins operated upon, with a little curl at the corner of the eye. Frequently their persons also were covered with small strokes of tattooing; these might be called beauty patches, such as the ladies used to wear on the face made of a bit of court plaster, which were once thought ornamental.
To set off the moko to advantage, it was necessary to give up
To allow the beard to grow, is a sign of old age, and a proof that the wearer has ceased to care for his appearance. A person with a beard, is addressed as e weki, which is a salutation equivalent to, old man.
Before they went to fight, the youth were accustomed to mark their countenance with charcoal in different lines, and their traditions state, that this was the beginning of the tattoo, for their wars became so continuous, that to save the trouble of thus continually painting the face, they made the lines permanent by the moko.
The substance generally used as coloring matter is the resin of the kauri or rimu, which, when burnt, is pounded, and converted to a fine powder. At Taupo, I went to see the place where this pigment was manufactured. A narrow pit was sunk at a little distance from a precipice, and from the face of the cliff a passage was cut to the bottom of it, over the mouth of which pieces of wood containing the resin were burnt, and the residuum falling within, was taken away by means of the passage.
The uhi or instrument used was a small chisel, made of the bone of an albatross, very narrow and sharp, which was driven by means of a little mallet (a mahoe) quite through the skin, and sometimes completely through the cheek as well, so that when the person undergoing the operation took his pipe, the smoke found its way out through the cuttings. The pain was excruciating, especially in the more tender parts, and caused dreadful swellings. Only a small piece could be done at a time. The operator held in his hand a piece of muka (flax) dipped in the pigment, which he drew over the incision immediately it was made. The blood which flowed freely from the wound was constantly wiped away with a little
porangi, or insane person, who, during the war, was tattooed most unmercifully by some young scoundrels. The poor man's wounds were so dreadfully inflamed, that they occasioned his death.
During the time that any one was being tattooed, all persons in the pa were tapu, until the termination of the work, lest any evil should befal them. To have fine tattooed faces, was the great ambition of young men, both to render themselves attractive to the ladies, and conspicuous in war: for even if killed by the enemy, whilst the heads of the untattooed were treated with indignity, and kicked on one side, those which were conspicuous by their beautiful moko, were carefully cut off, stuck on the turuturu, a pole with a cross on it, and then preserved; all which was highly gratifying to the survivors, and the spirits of their late possessors.
The person operated upon was stretched all his length on the ground, and to encourage him manfully to endure the pain, songs were continually sung to him. The following is one which was used on such occasions:—
|
He tangata i te wakautu, | He who pays well, let him be beautifully ornamented; | |
Ki ata wakanakonako, | But he who forgets the operator, | |
He tangata wakautu kore, | let him be done carelessly. | |
Kumekumea kia tatahi, | Be the lines wide apart. | |
E hiki Tangaroa, | O hiki Tangaroa, | |
E hiki Tangaroa. | O hiki Tangaroa. | |
Patua kite waka tangitangi, | Strike, that the chisel as it cuts along may sound. | |
E hiki Tangaroa hai, | O hiki Tangaroa. | |
Tangata te kitea, | Men do not know the skill of the | |
Te waihanga patua, | operator in driving his sounding | |
Ki te wakatangi tangi, | chisel along. | |
E hiki Tangaroa hai. | O hiki Tangaroa. |
This song was chiefly to remind the gentleman of the duty
Whilst the males had every part of the face tattooed, and the thighs as well, the females had chiefly the chin and the lips, although occasionally they also had their thighs and breasts, and a few smaller marks on different parts of the body. There were regular rules for tattooing, and the artist always went systematically to work, beginning at one spot and gradually proceeding to another, each particular part having its distinguishing name. Thus, they commenced with—
-
Te kawe, which are four lines on each side of the chin. -
Te pukawae, six lines on the chin. -
Nga rere hupe, the lines below the nostrils, six in number. -
Nga kokiri, a curved line on the cheek bone. -
Nga koroaha, lines between the cheek bone and ear. -
Nga wakarakau, lines below the former. -
Nga pongiangia, the lines on each side of the lower extremity of the nose. -
Nga pae tarewa, the lines on the cheek bone. -
Nga rerepi, andNga ngatarewa, lines on the bridge of the nose. -
Nga tircana, four lines on the forehead. -
Nga rewha, three lines below the eyebrows. -
Nga titi, lines on the centre of the forehead. -
Ipu rangi, lines above the former. -
Te tono kai,The name derived from the movement made when a person assents that he wants food cooking for him, by raising the eyebrows.
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IIe ngutu pu rua, both lips tattooed. -
Te rape, the higher part of the thighs. -
Te paki paki, the tattooing on the seat. -
Te paki turi, the lower thigh. -
Nga tata, the adjoining part.
The following are female tattoos:—
-
Taki taki, lines from the breast to the navel. -
Hope hope, the lines on the thighs. -
Waka te he, the lines on the chin.
Connected with tattooing, is the art of embalming. This was done in order that great warriors might show the heads of all the distinguished chiefs they killed But this art was not employed for that purpose alone; it enabled them to preserve the heads of those who were dear to them, and to keep these remembrances of beloved objects ever near. It was no uncommon thing to embalm in this way the head of a beloved wife or child. I have seen several instances of this kind.
To prepare them for drying was called See Life of Andrew Powers.paki paki, or popo, which signifies the taking out of the brain; they were then subjected to repeated steamings in the oven. After each steaming, the heads were carefully wiped with the flowers of the kakaho, or reed, and every portion of flesh and brain was removed. A small thin manuka stick was thrust between the skin and bone of the nose to preserve its form. When this process was ended, they were dried in the sun, and afterwards exposed to the smoke of their houses. One of the first things, however, was to extract the eyes, and fill the sockets with flax, and then sew the lids together. These heads, thus prepared, seemed to be exempt from the attack of insects, being thoroughly impregnated with pyroligneous acid. In former days the preparation of heads was very general; they were done for sale to the Europeans, and so great was the demand, that many a murderous attack has been made solely to obtain heads for the market; and those who were the most finely tattooed, were chiefly sought for. How many of the sins of these savage islanders have been participated in by their European visitors! Few are aware to what extent this abominable traffic has been carried, but it has now totally ceased. I have, however, been assured, that not a few of the heads thus preserved were those of Europeans, and some of them of
These preserved heads of relatives were kept in baskets, carefully made and scented with oil. When brought out to be cried over, they were ornamented with feathers and placed in some conspicuous place.
Native Names have always a signification, and are never given at random; those of chiefs, are selected with much thought, from the waka paparanga, or genealogical tables of their ancestors, for none can exceed the natives in their pride of descent. Their genealogical tree was compared to the hue (calabash), the main shoot or stem of which is called the tahuhu, and the branches kawae. Very little is thought of a chief who cannot count back some twenty or thirty generations, and the high families carry their's back even to the beginning of all things. I was once very much amused in obtaining a tradition of this kind, beginning with na te kore i ai, from the nothing the something, which went on gradually introducing name after name, and at last terminating with that of the speaker. The Tupunas and Arikis carefully taught their children the names of their ancestors, and to aid them in this work, each family had a curious carved board, called he waka paparanga rakau. This was made something like a saw, each tooth representing a name; and here and there where a tooth was wanting, it implied that the male line had failed, and been continued in that of a female.
It is considered rude to ask a chief his name, as it implies that he is a person of no consequence, from his not being known. A person speaking ironically of another, who thinks
Ka patau i kai ahau i te umu o to tapanga.” If I had partaken of the feast given when you were named, then indeed I should have known you.
A chief generally receives three names during his life: the first immediately after he comes into the world is given by his mother, and might be called his child's name, such as Tangi kai, from the child crying for food; Poaka (pig), from its greediness; Mokai, pet; Moe one, a little lively grub; Mouri, heart's blood; &c. The next was given at the tuatanga, or naming, and was assumed as he grew up; the last being taken at the death of his father, which might be called the family name. When Pehi died, Pakoro his son took it; and Panakareao, from his being entangled amongst the supple jacks in the forest, whilst fleeing from a battle where his men were routed; in that state, he was captured by a woman, and honorably restored to liberty, with this name, which he has ever since borne.
Tumuwakairia, a principal chief of the Mani-a-poto, was taken prisoner, and threatened with being hung from the tumu, or knot of a tree, but being rescued by another chief from the fate intended him, he hence acquired his present name, which signifies, the suspended from the knot of a tree.
Te Wakaahu, a Wanganui chief, slew Tuwhare, a head chief of the Ngatiwhatua from Kaipara; he did not die at once, but lingered for a day or two. The dying chief told his conqueror he was no warrior, but only a husbandman; that he had not the hand of a man accustomed to fight, but only he ringa ringa mahi kai, a hand accustomed to work, or he would have killed him outright. His conqueror ever after retained that as his name, and his son after him.
Rau paraha, the leaf of the convolvolus, was a name given to that chief by his father's murderer, who said, if he caught him he would be a relish for that vegetable.
Huia, the daughter of Pomare, gave her infant the name of Nota (north star), the vessel on board of which Pomare was carried a prisoner, in defiance of a flag of truce. The widow of Repeka, the hung.
Some derived their names from their occupations. Rua kiri kiri (gravel pit) was the name of a slave, chiefly employed in digging and carrying gravel to the kumara and taro grounds, which are so covered, nearly a foot deep, in order to obtain better crops.
Some names are taken in defiance, although they have originally been given by way of reproach, or as a curse; thus, when a woman made a song on Poto, a great chief, and said, “Taku kuru kanga ko koe e Poto te kai mo roto ko te Rangi wakarurua,” which is, literally, You are the pounder of my rotten corn, O Poto; the food for my stomach is Rangi wakarurua, your father. This was a great curse, and to show his indignant defiance, Poto took the name, Kuru Kanga, and his friend Taui, who was his relative, to show his entire sympathy with him, also took as his name Te kai o roto. Horpatene's first name was Taui, but now his surname is Te kai o roto.
Chiefs frequently acquired names from their peculiar way of fighting. Mawai is a creeping plant like the cucumber, which climbs over the fortifications of the pa, a name given to its original bearer to commemorate his crafty way of surprising pas. Heu heu implies that the chief suddenly came upon his enemy by sculking amongst the brush wood. Tinirau signifies the warrior, who slew many hundreds with his own hand. Other names mark the lofty pretensions of their owners. Rangi-iri-hau is the heaven lifted up above the wind or storm, to show that he was too great to be moved by any of the outbreaks of his enemies. Rangi i runga, the heaven above, one
Rangi tauira, the heavenly pattern. Rangi hae ata, the first ray of morning; Te ihi, the sun-beam. Horonguku, the sliding landslip.
Warekohuru is the name of a child whose parent was murdered in his own house. The natives formerly went naked, and did not think there was anything indecent in doing so. In the same way they spoke naked, using most obscene language without seeing any impropriety in it.Marupo and Patupo, are the names of midnight murderers. Paerangi (fair sky) is the name of a man of peace, or it may be the same as Paeroa, the long pae, or mountain range, to express his high pretensions. Kau moana and Oe waka are names for great sailors. When a beloved child or great chief dies, the last thing eaten is frequently taken as a name by some surviving member of the family; thus, the name of Hararuta (arrow root) has been assumed. When, however, a person dies, the survivors carefully avoid mentioning his name, if it be one relating to food, as Kapana, taewa (a potatoe), Thus Kai (food), the name of a Rotorua chief, at his death died with him; it being considered a curse to repeat the word. Tami has there been substituted, instead. Some names appear very blasphemous, such as Puku atua (God's belly); many are very obscene.Taiariki, little walking-stick, is a name for a short person, and Taiaroa, one for a tall gentleman, the taiaha being a chief's staff.
Everything has its name; their houses, canoes, weapons, and even garments, have distinctive appellations given them. Thus, when Ingarani (England), to show his friendship for our country. If the natives perceive any honor attached to our English names, they immediately adopt them. They have thus assumed kingi, for king; kuini, for queen; kawana, governor; pihopa, bishop; kanara, colonel; Kingi Wiremu, King William; Wikitoria te Kuini, Victoria the Queen.
One chief inquired if Takerei.” Names also mark the
paura, powder; tupara, double-barrelled gun; hota, shot; pu, a gun; and pu nui, a big gun (cannon); pukera, bugler; kai paura, powder-eater: these are names showing their love of war. Others mark their growing attachment for domestic comforts, and a peaceful life:—Kai kuka is sugar-eater; nga hiti, sheets; ti kapa, tea cup; ti kera, tea kettle; tupeka, tobacco. Nor is even the final abode of man lost sight of: kawena (coffin) is a favorite appellation. Names thus chronicle the introduction of new articles, and record any striking event. It was only last year (1854) the measles made their first appearance in New Zealand. A child was brought for baptism; on inquiring what its native name was, the mother said it was Mate haere, the spreading disease. In the same way, a person who is grateful for his recovery from some dangerous disease, assumes the name of Tumahu, the convalescent.
Their lands are all named; so also the sea beaches round the island; their horses, cows, and pigs, even their trees, especially karaka trees; rocks and fountains. Go where you will, in the midst of an apparently untrodden wilderness, and ask, Has this spot a name? and any native belonging to that district will immediately give one.
He Waka Paparanga Rakau, or Geneological Board.
Chapter XII.
Dreams.
Hikurangi, Taking Leave of Friends.
The natives are great observers of Dreams, which were formerly thought to be sent from their gods to advertise them of coming events. The common name for dreams is moe hewa, or moe moea; but if they are long-continued ones, they are called popopo hewa.
A karakia, called uriuri, literally to turn round, or avert the fulfilment of bad dreams, was constantly repeated when any one had what he interpreted to be an unlucky one. In dreams it is supposed that the soul leaves the body and visits the Reinga, where it holds converse with the spirits of its friends. Every dream, they think, has its signification, and
If a person dreamed of a sick relative, and imagined that he saw him in a very ghastly state, apparently on the point of death, it would be considered a sign of his speedy restoration to health; but if, on the contrary, he appeared to be quite well, that would be a sign of death. To dream of seeing the dead, is a sign of death to the living; and of seeing the living, a sign of good. Manihera, the night before he was murdered at Taupo, dreamed that he saw several of his friends who were dead, and said to those around, he felt sure he should be in the Reinga himself before the next night. His interpretation proved to be true; that very day he was cruelly murdered with his companion.
To dream of ascending a precipice to a pa on the top of a hill, without success, is a very bad sign, and a sure token of failing in whatever pursuit the person may be engaged.
To dream of being speared, is a sign of meeting some person or friend. On a journey through a lonely forest, one of my natives dreamed that he was speared, and so general was the expectation of meeting some one next day, that my companions repeatedly hallooed, that the person who was supposed to be coming might hear them.
If, in the time of war, when two parties went out against each other, and slept with only a little space between them, one should dream that he saw a kakariki (green parrot) in the oven, divided into two parts, it would be a sure sign of his own death the next day.
If a person dreams of another squeezing the juice of the tutu (coriaria sarmentosa) on the road, it is a certain sign that a murder will be committed; the juice of tutu being the same as blood.
If you dream of a rat being caught in a trap, it is also a very bad sign, and a sure token of murder.
If you dream of seeing a person's hair singed, it is a sign that his head chief will die.
If you dream that you see a person eating, who does not offer any portion of the food to you, it is a sign of death.
If you dream of a friend who is on a journey, and that you speak to him and receive a reply, it is a sure sign that person is not coming back.
If you dream of friends, and they turn to you, and you see them in good health, it is a bad sign.
If you dream of a friend on a journey, but do not see his face, which he turns away from you, as persons do who dance the maimai, or nga ngahu, it is a good sign of your friend being near his home.
If you dream of your kumara shooting vigorously, it is a sign of a good crop.
If you dream you hear the name of your absent friend mentioned, and that you go to look for him, but do not see his face, it is a sure sign of soon meeting him.
If you dream of swimming, it prognosticates a rainy day.
If you are ill, and dream of some absent friend, who turns and salutes you, it is a good sign that you will recover, and again see your friend.
If a tohunga, who accompanies a taua, or war party, dreams that his atua is killed by the atua of the place they are going to attack, it is such a bad omen that the taua immediately returns.
If a person dreams that he sees another coming to kill him, it is a good sign. The person seen will be killed himself.
One way of obtaining answers from the gods, was by dreams. When the priest was in any doubt, he waited for his god to reveal his will to him by dreams, and he generally had one which conveyed the required information. See 1 Sam. xxix., 15.
The Maori seem to differ from almost every known tribe or nation in having no regular Marriage Ceremony; they had no
In Burmah also there are no religious ceremonies at marriage.—See Malcolm's Travels in Burmah.
The ancient and most general way of obtaining a wife was for the gentleman to summon his friends, and make a regular taua, or fight, to carry off the lady by force, and oftentimes with great violence. Even when a girl was bestowed in marriage by her parents, frequently some distant relatives would feel aggrieved, and fancy they had a greater right to her, as a wife for one of their tribe; or, if the girl had eloped with some one on whom she had placed her affections, then her father or brothers would refuse their consent, and in either case would carry a taua against the husband and his friends, to regain possession of the girl, either by persuasion or force. If confined in a house, they would pull it down, and if they gained access, then a fearful contest would ensue. The unfortunate female thus placed between two contending parties, would soon be divested of every rag of clothing, and thus would be seized by her head, hair, or limbs, and as those who contended for her became tired with the struggle, fresh combatants would supply their places from the rear, climbing over the shoulders of their friends, and so edge themselves into the mass immediately round the woman, whose cries and shrieks would be unheeded by her savage friends: in this way, the poor creature was often nearly torn to pieces. These savage contests sometimes ended in the strongest party bearing off in triumph the naked person of the bride; in some cases, after a long season of suffering, she recovered, to be given to a person for whom she had no affection; in others, to die within a few hours or days from the injuries she had received. But it was not uncommon for the weaker party, when they found they could not prevail, for one of them to put an end to the contest by suddenly plunging his spear into the woman's bosom, to hinder her from becoming the property of another.
Even in the case when all were agreeable, it was still customary for the bridegroom to go with a party, and appear to take her away by force, her friends yielding her up after a
When the parents thus consented, they usually said, E pai ana kia moe korua, koto tungane kia kanga iho ano korua, kanga iho ano kia korua ano.
Sometimes the father simply told his intended son-in-law, he might come and live with his daughter; she was thenceforth considered as his wife, he continued to live with his father-in-law, being looked upon as one of the tribe or hapu, to which his wife belonged, and in case of war, the son-in-law was often thus obliged to fight against his own relatives. So common is the custom of the bridegroom going to live with his wife's family, that it frequently occurs, when he refuses to do so, his wife will leave him, and go back to her relatives. Several instances came under my notice where young men have tried to break through this custom, and have so lost their wives.
The native term for courtship is he aru aru, literally, a following or pursuing after. RopaRopa is probably derived from Ro, the praying mantis, and pa to touch: this insect pinches those who touch it with its fore legs, which are covered with spines. If a married woman sees one, it is regarded as a sign of her conception.He puna rua is a struggling of two suitors by pulling the poor girl, who became the property of the stronger; it is also a term applied to a man with two wives. Tau mau is to betroth or promise a girl in marriage; wai aipo is when she is given and resides with her husband.
Every chief was at liberty to take as many wives as he pleased. If a chief had several wives, they were called the hoahoa of the head wife. They generally had from three to six, seldom more, and in many cases only one, especially amongst the lower orders. The number of wives added to the husband's importance, each wife having her own mara, or farm, and her own establishment, according to her rank, and furnished her share of the supplies for the establishment.
When a man left home on a long journey, he repeated a karakia over his wife, that she might be faithful, with a curse on any one who should do him dishonor:—
Ko Maru kia tiakina te waha o runga, Ko Tutangata kino kia tiakina te waha o raro, Ka wakanoho ko mata te kuwaha ka kapi ka urahia, He aha te manu nana i noho te upoko o taku kaha? He katipo, he karewa, he au ika, kia tika ki to tangata, Nana i makutu, nana i kaia.
Generally, the first wife was a lady of rank, and was always viewed as the chief wife, however many others there might be, and of whatever rank; but some were regarded as servile wives. Heuheu had six, but one only ranked as the head wife.
The first born son, though his mother was only a slave wife, had all the rights of primogeniture; but should the first born child be by the lady wife, he then acquired the dignity of an ariki. This rank also was given to her first born, although a female.
Infanticide was formerly very common. It was generally perpetrated by the mother, and frequently from grief for the loss of her husband, or in revenge for his ill-treatment of her. A woman of the Thames destroyed seven of her children; the reason she assigned for such unnatural cruelty, was that she might be light to run away, if attacked or pursued by the enemy: this was especially the fate of female children.
But in general they show great affection for their offspring; indeed the children are suffered to do as they like. They sit in all their councils, they are never checked; once, and once only, I saw a man, whose child (an infant, one or two years old) was very troublesome, crying incessantly in the church, take him up and run out with him to a river close by, in which he kept ducking him until he ceased crying. This is the usual way of curing little squeaking pigs: they hold them under water until they are quiet.
Robertson states, that the American natives were remarkable for their being small eaters; this cannot be affirmed of the natives of New Zealand. In their natural state they are great eaters, and seem to prefer fat and oily substances, such as no European, unless pressed with hunger, or from the extreme north perhaps, could touch. The natives fed even on putrid whales, and tainted meat, with apparent relish. Man, indeed, in a savage state, does not seem to possess the sense of smell to the same extent, that he does in an advanced state of civilization, or else his perceptions are different, and the smell of putrid substances is not only not offensive, but positively agreeable.
Uncivilized man appears to prefer fat and oil as food. I have frequently seen natives eating their potatoes with putrid train oil, plentifully poured over them: also, when they have roasted pigs whole, and the inside was filled with a pool of melted fat, they would stoop down and drink it the same as water.
There is one thing, however, to be stated; they do not generally live on animal food, few taste it except on particular occasions, when pigs are killed to entertain strangers with; but this is a comparatively recent custom, since the use of pork is derived from Europeans, who first introduced pigs amongst them. Previously, fish and birds, and especially human beings, were all they had, in addition to the taro, kumara, and fern-root. We cannot wonder, when their diet was so entirely vegetable, that they should occasionally eat to excess. The quantity of potatoes which a native consumes at a meal is very great, but the nourishment they contain is small. The country abounds in eels, which attain an immense size, and are very fat. These are considered great delicacies, but I have noticed those who freely eat them are generally ill afterwards. Egypt is also a country abounding in eels, yet, Herodotus states, they were forbidden as food; so also in the Mosaic law, we find the same prohibition. The translator of Herodotus states, that the probable reason was their having a tendency to produce scrofula; it is very remarkable, that this
Deaths from feasting on the Pihapiharau, or Lamprey, are by no means uncommon.
The natives have only two meals a day, the first being about ten, the other at sun-set, or a little earlier. But frequently in those months when food is scarce, they have only one, and no other relish for their potatoes than a little sow-thistle, or wild cabbage. A native will endure hunger very patiently.
Those who live with Europeans, after a little time, are not in general greater eaters than ourselves.
Though extremely dirty in their persons, the natives are cleanly in their food, which is served up in baskets. These are neatly and expeditiously made by the females, whilst the food is being cooked. Guests of rank have each his fresh-made basket set before him, and when the meal is over, they are thrown away and fresh ones made. One reason appears to have been, the fear of witchcraft, or of destroying their tapu, by eating out of a basket which had been used by some one else. A chief never ate after any one, or allowed any one to eat after him. The remains of his food, with the basket which contained them, was thrown into a wahi tapu, that no one might obtain any portion with which to bewitch him. Formerly they had the greatest dread of witchcraft by means of food. When a great chief or tohunga took his food, he might frequently be seen seated within a little fence of basket work, or else in a corner of the verandah, apart from the rest. In general, a basket is placed before every three or four persons; it is filled with potatoes, garnished with a piece of meat, a fish, a bird, or in default of these, with a little sow-thistle or wild cabbage; when there is meat, they pass it round, each taking a bite or tearing off a portion; and when the meal is over, they wipe their greasy fingers on the backs of the attendant dogs, as their serviettes, whose noses are generally thrust into the basket as soon as the last hand is withdrawn. Vigne, in his travels in Cashmere, thus describes a meal given him by the Rajah of Tira, vol. 1, page 109:—“They did not eat with me themselves, but a table was placed for me beside them, and they talked to me during the repast, which was served up in dishes made of dock leaves, sewn together, and my drinking cup was also of the same material. The Sikhs are less particular in these matters than the Hindus, and will eat twice, and oftener, out of the same plate; but the Hindus, more especially the Brahmin or the Rajpul, will not eat twice out of any vessel that cannot be cleansed with earth: when, therefore, they play the host, the Hindus cause their dishes to be made of dock leaves, which are thrown away after they have been used.”
Baskets appear to have been used in a similar way by the ancient Egyptians; they are represented in their paintings, as well as alluded to in Scripture. The chief baker had in his dream a basket of bakemeats for Pharaoh; and so in Israel, Jehu commanded the elders of Jezreel to bring him the heads of Ahab's sons in baskets; and the Israelite was blessed in his basket and store.
Formerly, they were often much pinched for food in winter; that period went by the name of the grumbling months, they had no other name for them; they were blank in their calendar, as they could do nothing but sit in their smoky huts, with eyes always filled with tears.
In times of scarcity, the only food they had to depend upon was fern-root and shell fish. The traveller is often surprised, as he journeys along the coast, by the large heaps of shells which he sees on almost every mound he passes; these are records of bygone scarcity, and frequently he will find fragments of human bones mixed with them, for it was at such times that the least offence sufficed to cause an angry and hungry savage to knock his slave on the head, that he might satisfy the cravings of his hunger. It is remarkable that some natives cannot eat the pigeon, when it feeds on the young leaves of the kowai, the New Zealand laburnum (Edwardsia micro phylla); the Nga ti hine kino, a hapu of the Nga ti Ruaka, a Wanganui tribe, are said to have weak heads (rahi rahi) and are especially adduced as an example; the pigeon at such times gives them violent headaches, though other persons can eat it with impunity.
The natives are now gradually acquiring a taste for European food, and some have quite renounced their old way of living.
Some years ago,
The hakari, or feast, was formerly given either as a paremata, or return for a previous one, or on some particular occasion, such as a marriage, the making of peace, or the stirring up of a war, for the obtaining of help either to build a house or make a canoe, or to hunt, or fish. They were sometimes given by individuals, but more frequently by the inhabitants of one place to those of another. The hakari was often on a very grand scale, proportioned to the wealth and influence of those who gave it. Sometimes a number of poles were planted in the ground, being fifty or sixty feet high, which were made to support eight or ten stories, heaped up with baskets of food to the very top. At other times, long walls of kumara were erected; these were made with the greatest care; they were generally about five feet high, as many broad, and were crowned with a covering of pigs roasted whole. Several hundred were often thus killed for a single feast, or else their place was supplied with dried fish, and with what is considered a very great delicacy, birds, or pork cut up in small pieces, and cooked in their own fat: these are packed up in large hua, calabashes, or in ornamental dishes, made of the bark of the totara, and tastefully decorated with feathers, they are called papa. When the guests arrive they are received with a loud welcome, and afterwards a person, who acts as the master of the ceremonies, having a rod in his hand, marches slowly along the line of food, which is generally placed in the marae, or chief court of the pa, and then names the tribe for which each division is intended, striking it with his rod. This being done, the chief of that party receiving the food, sub-divides it amongst his followers. The food is then carried off to their respective homes. The calabashes are often tastefully ornamented with carving, red ochre, and feathers. These feasts are generally political meetings; both before and after the division of food, many
Uea uea i te pou o tou whare, kia wiriwiri, kia tutangatanga wakairi kapua naku, ki runga moeahu taku kira ka tongia e te anu matao e tahu e — nau mai e waha i taku tua he karere taua, he karere wainga. If it be a feast to invite the individuals thus summoned to war, the words he karere taua are used; if to a feast only, the words he karere wainga are spoken. If those invited do not wish to partake of the feast, they reply, Penu ki taku kainga, e kore au e tae alu kahore aku paremata tahi atu ki a koe.
A Papa or Carved Dish
Chapter XIII.
Amusements.
Preparing Canoe for Sea.
It has been thought, that were a child from its birth to be kept from hearing the sound of any language, it would commence with the tongue which was spoken by the first parents of the human race; but this has not been verified—the child was found to have none at all. It appears more reasonable to find a proof of the identity of our race in thought, rather than in sound; the latter varying from physical causes, which may affect the body without influencing the mind. The early feelings of the child appear to furnish a better guide to what is really common to all, and if we can trace an identity of amusements in parts which are so remote and severed from
Te Kahu, or He manu waka-tuku-tuku, He pakau.—The first game presenting this similarity, is that of flying the kite, and it is remarkable that their name appears to be drawn from the same object as ours. The kite is the old term for the hawk, and the name kahu is also that of the same kind of bird. Their figure, also, though differing from ours, is generally a rough imitation of the bird, with its great outspread wings; these kites are frequently made of very large dimensions of raupo leaves, a kind of sedge, neatly sewn together, and kept in shape by a slight frame-work; the string is most expeditiously formed, and lengthened at pleasure, being merely the split leaves of the flax plant: this is a very favourite amusement.
He poro.—He polaka.—He kaihora.—He kaihotaka.—The whipping-top, is another game which is played in every part of the island; the top used is more of a cone, and of less diameter than our English one, but in other respects is just the same.
He whai, or maui.—The cat's-cradles, is a game very similar to our own, but the cord is made to assume many more forms, and these are said to be different scenes in their mythology, such as Hine-nui-te-po, mother night bringing forth her progeny, Maru and the gods, and Maui fishing up the land. Men, canoes, houses, &c., are also represented. Some state that Maui invented this game.
He piu.—The skipping-rope. Two generally hold the rope, and a third skips over it; sometimes they tie one end to a post
He morere.—He moari.—This is a lofty pole, generally erected near a river, from the top of which about a dozen ropes are attached; the parties who use it take hold of them, and swing round, going over the precipice, and, whilst doing so, sometimes let go, falling into the water; occasionally serious accidents have thus occurred, by striking the bank.
Te takaro ringaringa, or wrestling, was a very general amusement of young men, who prided themselves on their skill in throwing one another, as much, perhaps, as our own countrymen have ever done.
Te para mako consisted in throwing sharp-pointed sticks at each other, and skilfully warding them off, by turning the body away when they saw the dart coming. Sometimes an unskilful person lost his life in playing this game.
Te para, or para toitoi, was a more harmless game; it consisted in throwing the reed-like stalks of the toitoi, blunted, at each other; this was a boy's game.
Te taurumaki, variously called taururumaki or taurumaki-maki, is played in the water, and consists in one person trying to keep the other under the longest; one was frequently almost drowned by the other.
Te teka, or neti, is a game played with fern stalks, which are darted to see who can throw them the furthest.
He ti, or neti, is a game played with the fingers; also the komi-komi, which consisted in opening and shutting the thumbs and fingers.
The puni puni is a game played with the fingers whilst the following words were sung:—
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Kei te wai nui, | By the great water, | |
Kei te wai roa, | By the long water, | |
Ka tangi te korora, kororo, | The seagull cries, the penguin, | |
Awhe te puni puni, | Where is the entering, | |
Awhe te paro paro, | Where is the closing, | |
Anohoanga. | For the resting. |
If the fingers enter each other whilst these words are being uttered, the game is ended; if not, this is again repeated.
Tutu kai.—A circle being formed, one takes a little stone, or anything else, in his hand, and then another repeats:—
|
Kura, kura, kura winiwini; | Listen, listen, where is the stone; | |
Kura wanawana,; | Listen, in what hand is it hid; | |
Te wai atu, takukai nei; | Seek where it is hid; | |
Ki te kai motiti, kite kai motata; | Seek for the stone. | |
Ka rere taua ki hea? | Where shall we go? | |
Ka rere taua ki pohou nui, | We will go to the many, | |
Ki pohou roa, hei te koti, | To the multitude, | |
Hei te kota, toreti, toreta, | To the Ti, to the Ta. | |
Kai a wai. | Tell me, tell me, | |
| With whom is it to be found. |
A person then goes round the circle, and guesses in whose hand it is hid, each having his fist closed; if he is right, the person who has the stone, takes his place, and goes round; if he is wrong, he continues until he discovers where it is hid.
He waka pupuni, or piri, is the game of hide and seek; it is very similar to our own.
He poi.—This is a game played with an ornamented ball, causing it to revolve by a small string attached, and singing at the same time. The ball is often sent to a pa, and played as an invitation to join in a war expedition.
He haka.—The dance was also a favourite amusement. There were various kinds, many of which were very indecent; some were only danced by females, others by men, but in general both sexes joined in this amusement.
Te Ko kiri is an amusement of diving by closing the legs and arms, and then sinking in deep water, feet foremost. I have seen a native thus drop down over the side of the canoe to a great depth and pick up with his toes a tobacco pipe he had noticed at the bottom, using them as readily as his fingers.
Te Ko kiri also is a jumping from a pole into deep water: before doing so the party says:—
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Puhi puhi rawa kite keriru; | Flutter like pigeons' feathers; | |
Mehemea e kato ana, ko kiri | And if the water be calm, dart downwards. |
There was also the turupepeke, or tumbling head over heels; the walking with stilts, pouturu; the rourou, a game played
kai is a puzzle to undo a knot, or find out a riddle; and many similar ones.
The natives have another amusement, which consists in rendering their conversation unintelligible to strangers, by adding one or more letters to each word as they may previously agree upon. So that only they who are in the secret, can understand what is said: thus, instead of saying kei te haere au ki reira, they would say te-ke-te-i te te-hae-te-re te-a-te-u te-ki te-re-te-i-te-ra: few can find this out when spoken quick. This is called He Kowetewete.tangi, or crying. The ladies priding themselves on their doing this in the most affecting way, so that a stranger would be deceived, and not think it possible that it could be a mere mockery of woe, and yet it is nothing more; tears are shed in abundance, and the hands are wrung, as if suffering the most poignant grief, whilst the most heart-rending cries excite the sympathy of the company. The ladies have their heads adorned with fillets of leaves, or of dog's hair, and so much joy do they experience in this exciting amusement, that they look forward to a good crying with the same desire a young lady in England does to a dance or ball.
When a distinguished party of strangers arrives at a pa, before they enter, the females ascend some stage or elevated spot, and from it they wave a garment or branch, loudly inviting their visitors to enter, with the cry haere mai, haere mai, or nau mai, nau mai. They walk to the chief marae or court, and then the tangi commences; after it is concluded, the strangers rub noses with the inhabitants, or else speeches are made first, afterwards food is brought in procession by the inhabitants in little baskets, each carrying one in his right hand, stretched out, with the left thrown back, all singing the Putu, or song of invitation, as they advance towards their guests, before whom they place the feast, and this concluded the entertainment.
The New Zealanders, in former times, had no names for the different days, but only for the nights; for it was by moons they counted Time. Perhaps this arose from the idea that it was in the night everything grew. They have therefore
These names also denote the state of the tide.
They chiefly counted the moons by different stars as they were in the ascendant.
Summer is named Raumati, from its being the season when the leaves fall; there being but one deciduous tree in New Zealand, the ko hutuhutu, or New Zealand fuschia, which sheds its leaves in winter; for, if any thing, the forest is more verdant in winter than summer.
Winter is called Hotoke, or the season when, from the increased moisture, the earth gives up its worms, which formerly were highly prized as food, some attaining a very large size.
Since the introduction of Christianity, the natives have given particular names to three of the week days, which are now generally used throughout the country. According to their nomenclature, Sunday is called Te Wiki, most probably because the week commences with that day, which thus, by way of distinction, is designated the week. Saturday is named Te ra horoi, or the washing and cleaning-up day, from their noticing this custom in all European houses of thus employing that day. Friday is called Te ra oka, or the bleeding day. I was a long time before I could discover the origin of this name, but I found that it is derived from the European custom of killing their pigs on the Friday, so as to have time to cut them up on the Saturday, and dispose of them before the Sabbath. The custom of bleeding animals, which is or ought to be general amongst us as Christians, struck the natives with the greatest astonishment, that the blood which they esteem so highly, should thus be wasted. They have Te ra oka, to this pig-killing day. The remaining days of the week still preserve their naturalized names, viz., Manei, Turei, Wenerei, Tairei.
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Noni hape—The moon is in the Reinga. -
Taka taka putei—The moon revolves in the Reinga or Hades. -
Witika raua—It begins to ascend from the Reinga. -
He oho ata—The moon is visible. -
Ouenuku—It begins to rise a little way. -
Maweti—It rises still higher. -
Tutahi—It grows larger. -
Otama—Ditto. -
He pa—When the sun is rising over the hills, and the moon is still seen, it is calledhepa ka moe tahi me tana wahine me haere ahiahi. (The natives make the moon a gentleman, and the sun a lady.) -
He ari. -
He hune. -
Mawaru. -
He hua. -
He atua—Full. -
He kiokio. -
He rakau nui—Small tides. -
Rakaumatohi. -
He takirau. -
He Ohika—The moon begins to wane. -
He kore kore. -
He kore kore tutahi. -
He kore kore wakapou -
Tangaroa a mua. -
Tangaroa a roto—It sinks into the sea. -
He kiokio. -
He otane. -
He rongo mai. -
He mouri.He o mutu—The moon disappears.
Nights of the Moon.
The year is counted by moons, and the nights of each are divided into three decades, or thirty-six for the year.
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May—The following stars are in the ascendant:—Kai-waka, Patu-tahi, Matariki, Puanga. -
June—Mata-riki, Tapuapua, Waka ahu-te-ra o Tainui. -
July—Waka-ahu-nuku, Waka-ahu-rangi, Waka-ahu-papa, Waka-ahu-kerekere, Kopu, and Tautoru. -
August—Taka-pou-poto, Mangere, Kaiwaka. Thekarakaand thehouflower. Spring commences. Thewarauroa(a cuckoo) arrives. -
September—Takapou-tawahi. It begins to be warm; cultivation commences. Thekowai, kotukutuku, andrangioraflower. A rainy month. -
October—Thekumarais planted. The windy month corresponds with our March; hence the saying,te ra-kihi, the noisy or windy period, thetawerais ripe. Thekoekoea(a cuckoo) arrives. -
November—Te Wakumu. Therewarewaflowers. -
December—Nga Tapuae. Therataflowers. -
January—Uruao.Karakais ripe.—Ranga whenua (an ancestor) rules the days, and Uruao(the star)rules the nights of this month. -
February—Rehua. The dry month—a scarce month. -
March—Nga huru. Harvest month forkumara. -
April—Te Kahui-rua-mahu. The days begin to be cold. The cuckoo leaves.
Matariki is the great winter star, and Rehua that of summer.
The arrival of the two birds of passage, the kohoperoa, or koekoea, and the pipiwarauroa, are the signs of summer. They are called the birds of Hawaiki, or warm country.
The four seasons are—
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Ko Toru, ko Tahi, ko Takarua, August, September, October (spring). -
Raumati, November, December, January (summer). -
Ngahuru, February, March, April (autumn). -
Hotoke, May, June, July (winter.) -
Raumatior summer takes its name from its being the season when the leaves of the forest fall. There is only one deciduous tree in New Zealand which sheds its leaves in winter, theKo tuku tuku(Fuschia Excortica.) -
Hotoksor winter is the season when the earth gives forth its worms, which were once eagerly sought after as food.
Chapter XIV.
Origin, as Traced by the Language.
The Burial Place at Puke Tapu Atene on the Wanganul
One of the principal aids in discovering the Origin of a remote and isolated race, like that of the New Zealander, must be language; it is an historical record, which cannot be falsified. As we can recognize a friend by his voice, though his person may be concealed, so may we identify a people by their language.
The word Maori, which they apply to themselves as their peculiar name, signifies anything that is native or indigenous. Maori has precisely the same meaning as the word Moor, and a singular resemblance to it, especially to the more ancient one of Mauri. The root of the word is uri, which means dark. Hence Mauri is the heart, the dark blood, and uri is the root of many other words. Pouri, darkness; kokouri,
wheuri, dark deep water; tua uri uri, blackening masses, dark clouds; kakarauri, getting dark, dusk; kauri, the kauri pine, most probably derived from the rezin which, when burnt for tattooing, is black. But uri also signifies offspring; the uri Tangata, the beginning of man, is lost in darkness.
There are two other African words identical with New Zealand ones, which may be alluded to without endeavouring to draw any inference from them. One is dōōr, the Siloe of Morocco; it is a cave made in the earth to keep wheat in, and is entered by a small door or opening on the top, which is closed by a large stone or block of wood. This is precisely the description of the New Zealand duá or rua, which is made to hold the kumara.
The New Zealand word for the sun is ra. The Coptic one is the same; the Egyptian rah; and hence, perhaps, the origin of the East Indian word Rajah Maha. The great rajah or prince, Maha, is a New Zealand word for a multitude; the sun being the light of heaven, the prince that of the multitude. So the New Zealand word rangatira, or chief, when dissected, is ra-nga-tira, which simply means the light of companies, or assemblies of men.
There is another New Zealand word of great interest, being a root of many, and bearing an analogy to words of almost every language, that is ka, to burn; we have it in our word candle, and in the Latin from whence we obtained it, and, perhaps, in the old word kindle; it is seen in καιω; in Tartary, and throughout the East, even to China, in kang, an oven or stove; and in the khan, an edifice erected for the warmth and shelter of the wayworn traveller; in kapura, fire, which implies the substitute for the light of day. In kakano (seed) which contains the germ of life; and in kai (food) the fuel that sustains the flame of life.
This word is also connected with another of great interest, and one which stands out as a landmark to guide us in the search after the origin of the New Zealand race, and that is See Having no vehicle, it is applied to burthens carried on the shoulder. In Tahaiti, royalty itself was carried on the shoulders; regular relays of men being appointed, as soon as one grew tired, the royal burthen vaulted from one pair of shoulders to another.kava. In old Arabic, the word for wine is kahweh,Lane's Egypt.Ka we have already considered; in va or weh we have the Latin veho, Sanscrit wahana, English wain, waggon, and the simple root in Maori wa, to carry.
But to return, from kahweh wine, we have kahveh, Turkish, for the Italian caffe and English coffee. But what, it might be asked, has this to do with wine? A great deal, for when Mahomet forbad his followers the use of the one, they found out a substitute in the other; and, therefore, they naturally transferred the word for wine to it. The false prophet propagated his faith, not with the sword of the Word, but of steel, and wherever he went, he carried his law and institutions with him. How far west did his faith prevail? even to the pillars of Hercules. Europe itself was threatened; its fairest parts fell under the sway of his followers. The Bysantine throne itself was ascended, and Spain for many years was the abode of the Moor. So also in the East, Persia, Central Asia, India, and even the remote islands of the Indian Archipelago and Polynesia, bowed to the crescent Therefore, we shall not be surprised to find kahweh preserved in the word kava, the intoxicating beverage of the South Sea Islands, and their substitute for wine and coffee, which in their successive migrations from island to island, they lost, but the name they retained. And thus, when they reached New Zealand, the word is still preserved, in the kawa kawa, the piper excelsum, or pepper tree of New Zealand, and perhaps in the casava of America.
The name for a girl is Hine; but when old enough to become a bearer of burthens (poor woman's province) she is a wa hine; so when she is a mother and has to carry a child, not in her arms but on her shoulders, the Maori way, she is a waea, a waene or e wae, and her offspring are wanau, and her burthens also are called wahanga.
Another remarkable word for its travels is Paradise. Every nation has pictured to itself some place of bliss, some abode of rest for the soul. Men vary in their idea of the character of that happy spot, but still the idea exists, and all of them are included between the extremes of the sensual paradise of Mahomet, and the spiritual and holy one of the Christian. The word paradise itself conveys the idea of a garden enclosed, a garden of delight; it is the place of repose, it is protected from every foe; no enemy can enter, or disturb the rest of the soul. The Hebrew word is pardés; the Arabic firdaus, plural faradisa; Syriac and Armenian partes; and Sanscrit pradisa, or paradisa, a circuit or district; firdusi, Persian, a pleasure garden; Παραδεισος, an enclosed garden, paradise; it is seen in the English words park and pale, and is preserved in parae, New Zealand, a small plain enclosed with forest. The simple root of all these words appears to be Pa, to obstruct, hence Taie-pa or Pa-korokoro, are fences for farms; Rai he-pa and Parepare are fortifications for towns; and the same root is found in the New Zealand word pare, to ward off, and in the English parry.
We next suppose the canoes of the first colonists of New Zealand have reached its shores; wearied with their long voyage, they gladly step on shore, and anxiously they look around to supply the cravings of hunger. Reduced to the greatest extremities, we may imagine they would lose no time in ascertaining what were the edible products of the country they had reached. One of the first objects which would arrest their attention when they entered the luxuriant forest of their newly-discovered home, would be the palm tree; coming from the sunny isles, whose beauteous shores are fringed with the cocoa nut trees, which mainly supplied them with food, the palm would immediately arrest their attention, and excite their hopes, that they had found the well-known tree. The name for the cocoa palm in most of the isles of Polynesia, is ni; in the Brumer isles, niu. When they found to their disappointment that the New Zealand palm did not produce fruit, they would naturally exclaim, it only bears leaves, and that is precisely the meaning of its name ni-kau, only leaves. The
niu of the Brumer isles, signifies the tree producing milk, u being milk, that is, the true cocoa nut. But it is reasonable to suppose that we should find other proofs of their search after food, and we have them. Uwhi or ufi, the yam of the South Sea Islands, is given to a small one that is indigenous to New Zealand, and to the root of a fern, which is also edible, and slightly resembling in form the yam. The uri, the fruit of the kiekie; the largest New Zealand fruit, is also the name of the bread fruit. The ti, (dracena Australis,) is a name common to all the isles; it produces a long fleshy tap root like a carrot, and was formerly much used as food. Nearly all the names of edible substances are identical with those of the islands. The taro, the kumara, the hue, many of the trees which resemble those of the isles they left, bear the same names; thus we have the aka, the hutu, mai, miro, rata, and wau. Poi is the New Zealand word for a ball, this in Tahaiti is also the name of the bread fruit when made up into balls. This valuable fruit is not known in the colder climate of New Zealand, but the word remains.
The pigeon bears two names, the kuku and kukupa, which are common to the isles; so also is that of the ruru (owl). The only animals there known have similar names: kiore (rat) and kuri (dog). The kuku (muscle), a shell-fish universally eaten, is generally known by the same name. But it is not necessary to carry this list of identical names further; it applies to plants, stones, insects, implements, manners, customs, mythology, gods, in fact to everything, for the language itself is radically the same, and clearly shows that the Polynesians form one grand family. And whilst it is evident, from the greater or less variation existing, of the more recent or remote connection of one with another, it does not diminish the probability of their having had a common origin.
There is another word which we seem to recognize in the Turkish hookah, which is the same in substance, I believe, with the meerschaum and ecume de mere; huka is the New Zealand word for the froth of the sea. When the New Zealanders arrived, they then saw snow for the first time, which to them would appear more like the froth of the sea than huka. It has generally been supposed that the Malay is the grand progenitor of the Maori; but I do not see on what grounds, beyond the resemblance of a very few words. The affinity between the Maori and Sanscrit is much closer, as well as their customs; the widow sacrificing her life at the husband's death is a remarkable agreement. The figures sculptured on the caves of Elora and Salsette bear a singular resemblance to the Maori hei tiki in their form.
The New Zealanders are decidedly a mixed race; some have woolly hair, others brown or flaxen; some are many shades darker than others. So dark are some of these natives, that they are joked by others as being Pokerekahu, which is a name for a very black kind of kumara; in fact, they have many terms of reproach amongst themselves for these dark persons, such as kiwakiwa, pangopango, signifying black.in the very same manner as the Japanese fastened their hair behind their heads.” About the year 1839, one of the members of the Church Mission, when paying a visit to the district of Wangaree, found a party of natives sitting round a fire, where they were cooking potatoes in an old-fashioned bell. Being much struck with the singularity of the circumstance, as well as the peculiar appearance of the bell, he inquired into the way they became
There is, therefore, good reason to suppose, that at least one junk, if not more, has reached New Zealand, and imparted a character to their race, as well as an influence to their customs. That the neighbouring tribes would endeavour to obtain the alliance of a more civilized people than themselves, and secure them to strengthen their tribes by giving them their daughters in marriage seems highly probable. These strangers, too, may have introduced some articles of food as well as their customs, and thus proved a blessing to them. It is a question whether they did not introduce the art of weaving, which seems to be carried to greater perfection than we could reasonably expect them to have been capable of. I am not aware that either in Tahaiti or Hawaii they had attained to a similar degree. The general clothing of the islands being the tapatapa, cloth made from the bark of trees, chiefly the wau (or paper mulberry), and though the making of that cloth has long ceased, yet traditionally, it was once made in New Zealand. The name is preserved in the aute, from which ribbons were formed, even up to a late period; but the cloth itself appears to have been superseded by the more durable and elegant product of the loom. The finely embroidered borders of their garments betoken a far more advanced state than they can lay claim to in the other arts, which they are acquainted with. Their houses likewise seem to betoken a Chinese or Japanese origin; they are built in a similar way to those which are erected of bamboo, being ornamented with arapaki, or lattice work of various colors and patterns, indicating much skill and even
There is scarcely any work relating to the Polynesian Isles to be compared with that of Mariner's Tonga Isles, either for the faithfulness of the description given of their manners and customs, or for the general interest of his narrative. From it we gather many particulars of resemblance between the inhabitants of New Zealand and Tonga; whilst the former believes that Maui fished up his island, which thence bears the name of his fish, the latter also states that his isles were drawn out of the water by Tangaloa, whilst fishing with the line and hook (see vol. ii., p. 99). Tangaloa, we have already said, is identical with Tangaroa, one of the most ancient of the Maori deities. He is also viewed in Tonga as the god of the ocean. Their ideas likewise agree in the pre-existence of the ocean, and in the sky being solid, originally resting on the earth.
The Hotua Pou, who are spoken of as mischievous gods, whose attribute is never to dispense good, but petty evils, not as a punishment, but indiscriminately from a pure mischievous disposition, exactly agrees with the Atua Potiki of the Maori.
The New Zealander also has some idea of high chiefs, or arikis, going to heaven after death, whilst those of inferior note went to Po, which is their Hades; also that their gods manifest themselves to their descendants or priests, under the form of lizards, spiders, moths, whirlwinds, flashes of lightning, &c.; that they often enter the body of individuals, and surprise them, using their voice to utter their will.
Their ideas of omens are also similar, as well as the word for divination (vol. ii., p. 191), ta niu, although the way of divining is different, the Tonga native drawing a favorable or unfavorable conclusion from the spinning of the cocoa nut.
The tuitonga and veachi, sacred chiefs, have no representative in New Zealand, except that every high chief or ariki is a sacred character, and supposed to have the power of conversing at pleasure with his ancestral gods, and, in fact, to be one himself on earth. The former seem to have been rather spiritual kings, more nearly resembling the Dairi of Japan,
The malai corresponds with the marae, being the principal court in a pa, or the open space before the priest's houses, where strangers are received, and all their grand councils held. The word for a king in Tonga is how, although there is no similar dignity in New Zealand, and therefore the word is naturally not to be found, yet there are others derived from this root; of such is the kai waka howhow, the person who gives command in a war canoe to the paddlers, and regulates the time. Kauhow, to teach, to instruct, or direct. In Tonga, an adept in anything has the prefix of kau: a kau-tang-ata, is a skilful man; a kau-moana, a skilful sailor. In New Zealand he is called au moana; the word is found in kau-matua, an elder.
The description of the tapu, and of their feasts, will do for either race.
The custom of cutting the person with shells or obsidian, and allowing the blood to dry on the person, is also the same, although in New Zealand it is chiefly practised by the women, and confined to the forehead or chest.
Elegiac ballads were also written in honour of great chiefs, and most frequently by their widows.
In all these particulars, and many others, the identity of the Tonga natives with those of New Zealand is evident; in fact, the language is so nearly alike, that the natives can make themselves understood to each other. Tonga is the name given by the Maori to the south wind. The highest mountain is also honored with the same, being called Tonga riro simply means Tonga, which has left or departed from its old position in the Tonga Islands.tonga riro.
The points of agreement between the Feegee and Maori are not so evident; there are, however, many particulars in which they likewise agree. The following were received from a
Makutu, or witchcraft, is practised in a similar way to that of the Maori, by procuring some of the parings of the food which the person to be destroyed has eaten; these are buried, and as they decay, the victim also pines away and dies.
Langi, heaven (rangi, New Zealand), literally the place where the heaven and the earth unite, or the distant horizon, from whence the European was thought to come, it being considered his remote home, and therefore he is called papa-langi, or the person who comes from the surface of heaven.
Uto, the bread fruit, is also the heart. New Zealand uri, ufi, or uwi, the yam; ndalo; talo (Tonga), taro (New Zealand), the edible species of the arum. The word koli agrees with the New Zealand kuri (dog).
Circumcision universally obtains in the Feegee Isles. There is a rite nearly approaching to it in New Zealand, called the putéte, which consists in tying up the prepuce with a string, and then fastening the end of it to the girdle; this was done when on a journey or going to fight.
Thake means above, as the sun or the east, as ake does in Tonga and New Zealand.
Ra, down below, as the sun raro, New Zealand. In Feegee it is the west, in New Zealand the north.
Toka lau, the north, is tokarau, which is north-east in New Zealand.
Kau, the plural prefix, is used ordinarily for men; kau matua, elders; and how is the plural for chiefs and gods. Fango is the plural for animals. Ngahi, for inanimate objects. Onga is the dual prefix before animals.
Iro, to peep, is the same as tiro in New Zealand. Dalinga, the ear, agrees with the New Zealand taringa.
The following words were taken from a list of Malayan dialects, as spoken in Borneo:—
|
| English. | Malay. | New Zealand.|
Two. | Dua. | Dua, rua. | |
Three. | Tiga, taru. | Toru. | |
Five. | Lima, rimch. | Rima. | |
Mother. | Ma. | Waea. | |
Woman. | Ini. | Hine. | |
Man. | Orang. | Tangata. | |
Head. | Kapala ( | caput).Upoko. | |
Ear. | Telinga. | Taringa. | |
Eyes. | Mata. | Mata. | |
Nose. | Idong. | Ihu. | |
Mouth. | Mulat. | Mangai. | |
Teeth. | Gigi, nipun. | Niho. | |
Water. | Ayer, ai. | Wai. | |
Dead. | Mati mate. | Mate. | |
Fire. | Api. | Ahi. | |
A path. | Suntah, arau. | Ara. | |
Sky. | Langit. | Rangi. | |
Stone. | Batu. | Kohatu, kowatu. | |
Bird. | Mutah, menuk. | Mann. |
The final k in Malay is often mute.—The consonants b, d, may have the intervening vowel a, e, i, o, or u, changed at pleasure.
The resemblance between the New Zealanders and the natives of the Society and Sandwich Isles is still more remarkable, and, perhaps, of all islands, the little one of Waiho, or Easter Island, is the most perfect. It appears highly probable that some of its inhabitants found their way to New Zealand, and remarkable that the spot which they would be the most likely to make by the prevailing current in reaching New Zealand, should be called Waiho, Waiho, also a name of one of the Sandwich Islands, signifying to leave or abandon.
It is evident the New Zealanders, from their own account, did not all come either at the same time, from the same place, or to the same part of the island: This is clearly seen in the variation of names which we find in different parts of the island, which evidently proves, that each emigration gave them according to the impressions formed on first landing. Thus, in the
North North North North North North Nearly all the trees differ in their names; thus in the North the Kukupa is in the South Keriru, a pigeon.—Kuku, pigeons preserved in their own fat.Tui is in the South Koko Tui.Tupakihi is in the South Tutu, Coriaria sarmentosa.Kapura is in the South Ahi, Fire.Paua is in the South Hau, Smoke.Tomai rangi is in the South Hau nui, Dew and flowers.phormium tenax is called korari; in the South, that is the name of the flower stalk only, the plant itself is called harakeke. So also the names of address vary in different parts: the Nga puhi say E koro, or E mana; those in the South laugh at it. There they say, E tama or E hoa. And in the more central part of the island, it is E pa. In fact, we have a remarkable instance of this difference occurring in recent times: when that valuable tuber, the potatoe, was introduced by Captain Cook, and given in the North, the natives there called it kapana. In the Thames, where he also left it, they named it riwai; and in the South, or Cook's Straits, it goes by the name of Taswa. Still later, the hen was called in one part a heihei, in another a tikaokao; so the horse was a hoiho, and also a kuri, or big dog, that being the only animal they were then acquainted with.k is not used, in another the ng is omitted. In the Society and the Sandwich Isles we find the same. But this is a subject for those better acquainted with the Polynesian dialects. It is sufficient at present to dwell upon generals, and leave the more minute investigation to that time when all these languages, and the leading ones of the globe, shall be brought together. In the mean time, I shall add at the end of this chapter a list of a few words which seem to bear an affinity to many we are accustomed to, and conclude with venturing to hint, that the many points of resemblance in feature, general customs, and manners, may enable us to discover in the widely-spread Polynesian race, a remnant of the long-lost tribes of Israel, and when the time arrives for their restoration from all countries
k and ng; their ancestors have lost them. Thus, were the Anglo-Australians to be entirely cut off from the parent stock for several centuries, it is reasonable to suppose that changes quite equal to these would take place in the language; but that the offset should preserve the original purity of their tongue is the most remarkable. The Anglo-Americans make a similar boast, but with what truth is another thing. Hawaii is still the name of the largest of the Sandwich Isles. It only wants the k, this the New Zealander called
Hawaiki tawiti nui, or the very distant Hawaii; thence they came to
Hawaiki patata, or nearer Hawaiki, literally the lesser isle, being smaller than Hawaiki, that is Tahaiti; and having remained there until their numbers were too large for the size of the island, they again migrated to
Hawaiki ki te moutere. Supposing this to have been Easter Island, which is situated at the end of the south-east trade winds, we shall have a very natural and easy course to Coromandel Harbour, New Zealand, which, as we have already remarked, bears the same name as that of Easter Isle. All their
At Parapara, a small native village on the road from Kaitaia to Doubtless Bay, there resided (1840) an intelligent old chief, named Hahakai, a tohunga deeply versed in the traditions of his country. Although unbaptized himself, yet most of the members of his family were, he therefore became attached to the Missionaries, and freely answered all their enquiries about his ancestors, a few years ago he said such a thing would not have been thought of; and hence we see how unlikely it is that mere strangers, passing through the country, can acquire a knowledge of traditions held to be sacred, and which even amongst themselves are only perfectly known to a small number.
He repeated a list of twenty-six generations from their first coming to this island, namely:—
-
Tiki.
-
Maui.
-
Po.
-
Maweti.
-
Atua.
-
Maea.
-
Waikapu.
-
Tukuora.
-
Tutenga nahau.
-
Tau mumu hue.
-
Taua na nga.
-
Te niho o te rangi.
-
Mumu te awa.
-
Rapa rapa te uira.
-
Nuku tawiti.
-
Hae (a woman).
-
Moe rewa (lived to be very old).
-
Papa waka miha miha.
-
Te turu.
-
Heke rangi.
-
Patua.
-
Awatai.
-
Koro awio.
-
Mapihi.
-
Haruru.
-
Moehau.
The last, is an old woman, a great priestess, who was then living at Knuckle Point. The old priest in his first half-dozen names seems to have gotten amongst the gods. If we allow thirty years to a generation, and take away six of them, it will give a period of six hundred years; and even this I am inclined to think is too long by one hundred.
He stated that their ancestors originally came from three islands, Even now, when they go to war, the young men thus disfigure their faces with charcoal.Hawaiki, Mata tera, and Wairota, all which lay to the
Waiapu, near the East Cape. That in the third generation Po came to this part, to Taimaro. That in a neighbouring island to theirs, there were beasts which carried men on their backs, and that in some of those islands, there were axes having holes in them, through which the handles were thrust, and so did not require tying on, as their native stone hatchets did. That in one island in their vicinity, there were men whose skins were perfectly black, who went without clothing, and did not so much as wear an apron before them. And also in another isle, there were men who had sandy hair; that they had nuts, with oil in them (cocoa), that they had cloth made of the bark of trees. That they brought the tapu with them (i.e. their religion), and it grew with them. That originally they were not cannibals. That this horrid custom was of recent origin, having only commenced when he was a little boy; that it arose from anger, and not from extreme hunger; that it began with his tribe, which was thence called patu. That they did not tattoo their faces when they first came, but used to mark them with charcoal,
Before iron axes were brought into the country, all used to laugh at him about the tradition of there being axes which
phormium tenax, which endeared him to the natives, and was, under Providence, the cause of the Gospel being brought to this island. On such apparently trifling circumstances do the greatest events often turn! for Mr. Marsden's first desire to send Missionaries to New Zealand, arose from his there meeting with those two natives, and being struck with their superior intelligence. They were afterwards sent back to their country, enriched with presents, and the natives of that part boast that they were the first who received Europeans with kindness, and indeed they have invariably done so, never having, except in one single case, injured any who landed on their shores. It was from those further south, at Wangaroa and the Bay of Islands, that they were ill treated. When Tuki and Huru returned, the natives flocked around them, and were anxious to learn how the Europeans had behaved to them, and on hearing of the
The natives of the north, above Kaitaia, state, that the first wheat which was sowed in the island was by Governor King, at Kapo Wairua, where he first landed.
In all languages, some words may be found which resemble those in another; this, of course, is the case with those tongues which have derived much either from neighbouring countries, or in common with them from some more ancient tongue; as is the case with most of the European languages.
But when this resemblance or identity of words, exists in such a remote and isolated race as the Maori, and that too with European tongues, then we can only account for it by supposing that there is a natural tendency in the human race to adopt the same symbols; a natural unity of thought, arising from causes common to all. For an example, when poultry were first introduced into New Zealand, they immediately gave it a name from its crow, ti kao kao, as our ancestors did when they called it the cock: one people deriving its name from the crow, the other from its cluck. So with the duck, which is most likely so called from its quack; the natives adopting the same sound to the idiom of their language, call it rake rake, which is nothing more than quack quack.
In fact, all the birds of New Zealand are named from their notes, and this seems quite natural. When our settlers first reached New Zealand, they fancied that the cry of the owl resembled the words more pork, and more pork they all call it. The natives of the north fancy its note resembles the word kou-kou, and that is its name there: in the south, they think it sounds like ru-ru, and so it is called. But although in this instance there is so much difference, yet in many others there may be a remarkable resemblance of thought, and we may meet with similar words in most remote languages, which are evidently derived from sound; thus, in New Zealand, the beautiful word ha-ru-ru is taken from the shaking or vibratory sound of water, the noise of the surf; ha, is the breath, and
ru is the simple word to shake, and the reduplication increases its power; ru has thus naturally become the term for an earthquake, which has a similar motion to that of a wave.
In general, however, it must be evident, that when similar words, which cannot be traced to sound, occur, there must have been some previous connection of the languages, although the remembrance of it may have long since passed away.
A most interesting word is taki, which means to track. Now it appears very remarkable, that these two words, which are not very dissimilar in sound, should both alike possess two very different meanings. Taki means to hawl a canoe by a line, and this is likewise the legitimate meaning of the English word. Taki also means to trace or track a man by his footmarks, and so does the word to track and both also mean a track, made by footsteps. This resemblance can scarcely be a chance one.
Haere, to go, is another; it is the same in Latiu, ire, with a like signification, so in the Old English, hie; hiegan, Saxon; allez, French.
The word pata, to patter as rain, or drop as water, is another, which seems to present a singular resemblance to the European one. From pata may be derived the word patu, to batter or strike, and the French battu. Tu also signifies to strike; and here again we have the same in tue, French, to kill, and the Greek word τυπτω; and again in tutu, when one stands against another as an adversary.
To give one more instance, we take the letter u, the nipple of the breast, to which the infant clings for its support; hence u signifies to hold. The canoe, when it touches the land, is said to u or hold to the land; hence uta is the shore, u is to hold, ta to touch or strike; utaina is to land; uranga is the anchorage; kia u is to hold on; wai u, water of the breast, or milk; uma is the breast; umu is an oven, whence food is drawn for man, as it is for the infant from the uma. Urunga is a pillow, to which the head clings for rest; urungi is the paddle used in steering, which causes the canoe to hold on its course; utu, revenge, payment from u to cling, or hold on to, and tu
utu is also to draw water; and many more derivatives of this letter might be produced, such as ua, rain, which is the nipple of the sky above, i.e. the cloud This root is preserved in ουτθαρ (Gr.), uber (Lat.), and in the English words udder and bosom.
It is unnecessary to multiply examples of this kind. The subjoined list of words will afford the philologist matter for consideration.
|
Ahi | (Maori.) | ignis (Latin.) aghni (Sanscrit.) fire (English.) | |
Ai | (Maori.) | | χ (Greek.) aigan (Gothic.) to have, to possess (Eng.) |
Ai | (Maori.) | aio (Lat.) to say (Eng.) | |
Ai | (Maori.) | aye, yes (Eng.) | |
Amo | (Maori.) | a — m — n (Hebrew) implies nurturing, fostering, to support, sustain, (amun-ra Jupiter Ammon), the lower part of the arm, hence to carry (Eng.) | |
Apo | (Maori.) | avarus (Lat.) greedy (Eng.) | |
Atua, Etua | (Maori.) | Deus (Lat.) Dewa (Sans.) God (Eng.) | |
Awa | (Maori.) | aven (Welch.) aqua (Lat.) ahwa (Goth.) awin (Gaelic.) a river (Eng.) | |
Dua or rua | (Maori.) | δυω (Gr.) duo (Lat.) deux (French.) dwi (Sans.) two (Eng.) | |
Haere | (Maori.) | ire (Lat.) allez (Fr.) heya (Goth.) hiegan (Sax.) hie (old Eng.) to go (Eng.) | |
Hamuti | (Maori.) | mutir (Fr.) to mute or dung, a privy (Eng.) | |
Hapainga | (Maori.) | α | αβα νω, απτω (Gr.) haf-yan (Goth.) lift up, help, ascend (Eng.) |
Hari | (Maori.) | gero (Lat.) carry (Eng.) | |
Haua | (Maori.) | to be hewed (Eng.) | |
He | (Maori.) | a (pron. as the English article | a)|
Hekina | (Maori.) | echinus (Lat.) a sea egg (Eng.) | |
Hine | (Maori.) | gin (Australian.) zhena (Russian.) ghena (Sans.) girl (Eng.) | |
Hohoro | (Maori.) | curro (Lat.) hurry (Eng.) | |
Homai | (Maori.) | διδωμαι (Gr.) do (Lat.) da' homai (Sans.) to give (Eng.) | |
Hua | (Maori.) | φι | ω φυω (Gr.) to beget, to bear fruit (Eng.) |
Huka | (Maori.) | hookhah (Turkish.) froth, snow (Eng.) | |
Huna | (Maori.) | to hide (Eng.) | |
Huri | (Maori.) | χυλιω (Gr.) to turn (Eng.) | |
Ika | (Maori.) | | χ υ (Gr.) ikan (Malay.) fish (Eng.) |
Iti iti | (Maori.) | little (Eng.) | |
Iwi | (Maori.) | bone, Eve (Eng.) | |
Ka | (Maori.) | | (Gr.) khan (Sans.) to burn (Eng.) |
Kakano | (Maori.) | | (Gr.) a corn, kernel (Eng.) |
Kano | (Maori.) | a kind (Eng) | |
Kapo | (Maori.) | capio. carpo. (Lat.) to crop, take (Eng.) | |
Kapura | (Maori.) | πυζ (Gr.) fire (Eng.) | |
Karanga | (Maori.) | kara (Heb.) | λ (Gr.) to cry. to call (Eng.) |
Karanga | (Maori.) | ϰηζυξ (Gr.) a herald. clangor (Eng.) | |
Karere | (Maori.) | ϰηζυξ (Gr.) messenger (Eng.) | |
Kawa | (Maori.) | sawer (Tentonic.) sour (Eng.) | |
Kete | (Maori.) | pa-kete (Anglo-maori.) basket, kit (Eng.) | |
Kiko kiko | (Maori.) | ϰ | ια (Gr.) carnis (Lat.) flesh (Eng.) |
Kiri | (Maori.) | cortex (Lat.) bark (Eng.) | |
Ko | (Maori.) | ko (Mexican.) the native spade, hoe (Eng.) | |
Kokonga | (Maori.) | | (Gr.) cinis (Lat.) cinder (Eng.) |
Kokonga | (Maori.) | corner (Eng.) | |
Koroheke | (Maori.) | γ | (Gr.) old man (Eng.) |
Kuia | (Maori.) | γυω | (Gr.) quay, or quee (N. A. Indians) old woman, term of respect (Eng.) |
Kumete | (Maori.) | thibet (Heb.) ark, bowl (Eng.) | |
Kuri | (Maori.) | ϰυω | (Gr.) cani (Lat.) cuan (Sans.) cur (Eng.) |
Kutikuti | (Maori.) | to cut with scissors (Eng.) | |
Maha | (Maori.) | μ | γα (Gr.) magnis (Lat.) meikle (Scot.) mikils (Goth.) |
Mahi | (Maori.) | mekin (Heb.) machina (Lat.) work, make (Eng.) | |
Mangai | (Maori.) | manger (Fr.) to munch. mouth (Eng.) | |
Maori | (Maori.) | mauri (Lat.) moor. native (Eng.) | |
Marino | (Maori.) | (calm, smooth, unruffled surface of the sea.) marine (Eng.) | |
Mate | (Maori.) | moth (Heb.) mord (Ger.) more morte (Lat.) murthur, morgue (Fr.) mauthr (Goth.) maithrine (Sans.) death, murder (Eng.) | |
Ngau | (Maori.) | ϰ | α (Gr.) gnaw (Eng.) |
Pa, Papa | (Maori.) | αββα (Gr.) papa (Eng.) | |
Paraha | (Maori.) | planos (Lat.) a plain (Eng.) | |
Pare, pa | (Maori.) | (a fortification in New Zealand.) a stoppage, a bar, to parry or ward off an enemy (Eng.) | |
Parirau | (Maori.) | πιτιζον πτ | ζον (Gr.) wing, feathers (Eng.) |
Pata | (Maori.) | to patter, as water dropping, drops of rain (Eng.) | |
Patu | (Maori.) | battre (Lat.) battu, beaten. to beat batter (Eng.) | |
Poki | (Maori.) | (to poke in earth over an oven (Eng.) | |
Pono | (Maori.) | pono (Lat.) to place confidence in. truth (Eng.) | |
Pu, tupu | (Maori.) | φυ | (Gr.), bhu (Sans.) to spring, to be, to shoot (Eng.) |
Puha | (Maori.) | gills of fish (Eng.) | |
Pupu | (Maori.) | to boil (Eng.) | |
Pupuhi | (Maori.) | to swell (Eng.) | |
Putake | (Maori.) | root (Eng.) | |
Rangatira | (Maori.) | (ra sun—ngatira company, the light or chief of men. rajah (Sans.) a chief (Eng.) | |
Rangi | (Maori.) | | νζα (Gr.) langi (Malay.) heaven (Eng.) |
Remu | (Maori.) | rim or hem of a garment (Eng.) | |
Rere | (Maori.) | rir (Heb.) | (Gr.) reo (Lat.) to flow, to fly (Eng.) |
Rere | (Maori.) | rete (Lat.) net (Eng.) | |
Ripo | (Maori.) | rivis, a river (Fr.) ripple (Eng.) | |
Riri | (Maori.) | herē (Heb.) | (Gr.) ira (Lat.) anger, ire (Eng.) |
Rite | (Maori.) | a rite, custom, ceremony (Eng.) | |
Rite | (Maori) recte (Lat.) straight (Eng.) | |
Rite | (Maori.) | right (Eng.) | |
Ta | (Maori.) | tap, touch (Eng.) | |
Tai | (Maori.) | tide (Eng.) | |
Taimaha | (Maori.) | m.na (Heb.) μνα (Gr.) mina (Lat.) weight (Eng.) | |
Tane | (Maori.) | α | η (Gr.) a man (Eng.) |
Tango | (Maori.) | τιγω (Gr.) tango (Lat.) to take (Eng.) | |
Tara | (Maori.) | | (Gr.) to dare (Eng.) |
Tari (or tatari) | (Maori.) | tardo (Lat.) tardy, tarry (Eng,) | |
Tatu | (Maori.) | (to mark the skin by striking) the tattoo, the striking on a drum, from ta. to strike (Eng.) | |
Tawiri | (Maori.) | to twist, to wring, as clothes (Eng.) | |
Te | (Maori.) | the (Eng.) | |
Tika | (Maori.) | Διϰαιος Διϰη (Gr.) dica (Lat.) just (Eng.) | |
Tini | (Maori.) | θ | (Gr.) many (Eng.) |
Toa | (Maori.) | tough, strong (Eng.) | |
Toru | (Maori.) | τζ | (Gr.) tres (Lat.) trois (Fr.) tre (Ital.) tri (Sans.) three (Eng.) |
Tu | (Maori.) | τυπτ | (Gr.) tuer (Fr.) to kill, to strike (Eng.) |
Uma | (Maori.) | ουθαζ (Gr.) uber (Lat) udder, breast, bosom (Eng.) | |
Umu | (Maori.) | ων | ς (Gr.) oven (Eng.) |
Wa, wahanga | (Maori.) | veho, vehiculum (Lat.) wahana (Goth.) to carry on the shoulders, waggon, wain (Eng.) | |
Wahine | (Maori.) | γ | η (Gr.) woman, or carrying, woman, a mother (Eng.) |
Wai | (Maori.) | | δωζ (Gr.) mai (Ethiopic), wasser (Goth.) water (Eng.), |
Ua rain | (Maori.) | (Gr.) mai (Ethiopic), wasser (Goth.) water (Eng.), | |
Waka | (Maori.) | fac (Lat.) fhaka (Tonga.) to make or cause (Eng.) |
In New Zealand, we are often surprised to find how easily we may be mistaken in words, and fancy some are real Maori, when they are only introduced ones. To find out whether they are so or not, we must endeavour to discover their roots, for there are few words in the language which may not thus be traced to a monosyllabic origin.
For instance, we have one word admitted into our translation of the Testament which I very much doubt whether the translators, though our first Maori scholars, ever suspected was anything but a genuine Maori word, and that is toronaihi, a sickle. Wondering what this toronaihi could be originally, as they had nothing like a sickle, or anything sharper than a green-stone adze, or hatchet, I put the question to an intelligent native, who laughed and said, “Why, don't you know what it is, since it is one of your own words?” I
toronaihi is the sharp knife which whalers use to cut up blubber with—the drawknife. The word has been naturalized perhaps for half a century; and since that little destructive animal, the mouse, has so increased, as to become a pest—for it cuts down the ripened wheat with its sharp teeth, and so clean, that it almost appears to have been done with a knife;—the natives have bestowed upon it the name of toronaihi, as being most descriptive of its destructive powers.
It appears very probable that the language was originally monosyllabic; many of the words in Maori, may be traced to simple roots, and not a few of these will be recognized as roots in other, and far distant languages; a few are here given:
Ka—to burn. Ka-pura, seeds of burning fire. Ka-pura, seed. Ka-kano, seed or grain. Ka-ha, strength; breath of fire.
Ku—narrowing. Ku-iti, narrow. Ku-raru raru, jammed up with business. Ku-ku, to pinch. Ku-rehe, to fold up clothes, wrinkles. Ku-kuti, to crouch down. Ku-mu, anus. Ku-ku, a shrinking dread; pinching up. Ku-papa, to crouch down.
Ni—seems to imply the bending of the leaf, as the cocoa-nut leaf; an arch, as of the mouth. Ni-ho, tooth. A-ni-wa-ni-wa, rain-bow; the water arch.
Pa—A fence; to touch; ward off; turn aside. Pa-tu, to touch, so as to wound. Pa-re, to ward off. Pa-ia, to turn or push aside, a fence. Pa-re-pa-re, a fortification; a barrier to push away the enemy; hence, Pa-reare, to push away the snow; a sandal. Pa-re, a fillet, or bandage for the head. Taia-pa, a fence.
Po—night, season; a measure of time. Po-uri, darkness (the offspring of night). Mata-po, blind (the eyes of night). Po-ka, a pit, to dig into a bank; to force through any obstruction. Po-kake, to force in an opposite direction. Po-ka-noa, to break through, or do any thing without leave; offlcious.
Rei—to hinder; to jump. A-rei, a skreen. Rei-nga, the skreen between this world and the next, or a jumping place. Rei-rei-rua, the double jump, or to gallop.
Ri—root of Ri-nga-ri-nga, hand. Ri-ma, five. Tu-ri, knee. Ri-ake, to lift, raise. Ri-ri, anger, or any weapon of war, from the agent ri. Ri-aka, to strain the hand in labour. Ri-e, two, the two arms.
Ta—to strike, to print, to tap. Ta-too (properly Ta-tu), to make strokes that stand or remain, to tatoo by striking a small chisel with a hammer. Ta-ia, strike him. Ta-tu, to count by strokes. Ta-tauranga, the act of striking, or fighting. Ta-piri, an assistant; a patch or thing added.Ta is still used as a term of address for man, as e ta,; it also signifies to touch, to alight, to breathe.Ta-nga-ta, to print the prints, man.
Tau—to alight as a bird; to arrive; a year. Tau-hou, a stranger. Tau-tangata, a foreigner. Tau-tohe, a quarrel, when one views another as a stranger, anciently syn. with enemy. Tau-reka-reka, to fall into one's power as a captive, for food. Syn. he-mokai, which is both a pet and also food, as birds, pigs, and slaves, kept as pets until they are fat enough to kill; hence mokai, dried heads Tau-ki, a proverb or saying. Tau-ke, a separate place.
Tu—the standing or bearing of a person. Tu-puna, to stand, to spring; an ancestor; to stand, to be struck; hence, Tu-pu, to grow, to spring. Pa-tu, to touch, to strike. Tu, god of war. Tu-tu, quarrelsome. Tu-a, to stand near or beyond; any thing beloved. Tu-a-kana, an elder brother. Tu-a-hine, a sister. Ma-tu-a, parents. Tu-a, also means to stand beyond or behind. A-tu-a, beyond, as a man's shadow; hence, a spirit, the shadow of man; God, or anything beyond our comprehension. A clock, a compass, were thus viewed as an A-tu-a. Tu-a-tahi, first beyond the speaker. Tu-a-rua, second, &c. Tu-a-whenua, main-land; spoken by a coast native, the land beyond. Ki-tu-a, behind. Tu-a-nga huru, tenth. Tu-ara, the back. Tu-a-roa, the back wall of a house.
Wa—to carry. Wa-ha, mouth or passage of the breath.
Wae—to clear a path, by laying the fern on either side with the foot. Wae, the entire leg. Wae-wae, the foot, implies motion, walking. Wae-renga, a clearing in the forest.
Ahi—fire; to beget Ahi-ahi, time for lighting fires, i.e. evening. Taku-ahi, my fire lighter; a name for a wife, a producer of posterity.
Ahu—to mould the earth with the hand, in forming kumara hillocks. Ahu-a, likeness.
Anga—to incline. Anga-anga, the skull appears to be derived from the child crawling, the skull being always inclined to the ground; hence, Anga-atu, to inclino outwards.
Are—implies concavity, or over hanging, an area. Wh-are, house. Pu-are, open Tau wh-are, over hanging. Waka-are, the opening
Are-are, excavating, opening, concave.
I—before O, will almost always contain the idea of a curl, as Io, tough, knotty, curled; Io, a curl of hair. Awh-io, giddy. Awh-io-wh-io, to whirl round. K-oi-ngo o te ngakau, a wringing or thirsting of the heart. Am-io-m-io, syn. Awh-io wh-io.
Ri—little. Iti-iti, a plural adjective. R-iki, little. Ririki, plural adjective.
Oe—tapering to a point. Koe, a spade. Oe, a paddle.
Re-hu—a flute; dissolving away, fainting, hazy, soft, mellow, dying away. Ko-rehu, a haze. Rehu-rehu, evening twilight.
Tama—child. Tama-iti, little child. Tama-hine, female child. Tama-riki, children. E tama-ma, my friends.
Ura—red. K-ura, red ochre. Ko-ura, cray fish. Waka-ura, to make red, to blush. Ura-nga o te ra, redness of the sky. Rangi-ura, red sky. Wai-kura, rust. Ura-ura, sea shore.
He Pareare, A Sandal or Snow Shoe.
Chapter XV.
History.
Motu Taiko, A Small Island in Lake Taupo.
Having alluded to the traditions of the natives, relative to their country, anterior to the arrival of the Europeans; we now briefly consider its subsequent history. It seems remarkable that so large a portion of our globe should have remained totally unknown to the nations of the west, until a comparatively recent period, and that then the thick mist, which had shut out these fair portions of the globe, from our sight, should all at once be rolled aside, and reveal them to us. Either the family of man was not before sufficiently advanced, to profit by the discovery, or the Anglo-Saxon race which was destined to colonize them, was not carlier in a position to do so.
It was doubtless appointed that the discoveries of Columbus should first be peopled, and when the way for their being so was opened out, that then the attention of our age should be, directed to Australasia and Polynesia.
The earliest claim set up for the discovery of New Zealand, is advanced by the French, in behalf of their countryman, the Sieur Binot Paulnier, who sailed from France in June 1503, pursuing a south-west course to 60° south lat.; he then veered towards the west north-west and north-west, when he fell in with many strange lands, and finally reached a large continent, peopled by a numerous race of amiable savages, amongst whom he remained above a year, and quitted with regret July 3, 1504. The son of one of the chiefs accompanied him to France, and afterwards married into his family. The account of his course is too vague to make out anything satisfactory from it, but there is little probability that his amiable savages were New Zealanders; as they would have been more inclined to regard the Sieur as a fit subject to exercise their gastronomic powers upon. The description seems rather to apply to the natives of the Philippine Isles, and this west north-west and north-west course was as likely to bring him there as to New Zealand.
In 1576,
On the 14th of August 1642,
On the 4th of January 1643, he sighted the North-West Cape and the Three Kings; to the former of which he gave the name of
In 1769 and 1777, Cook visited New Zealand during his circumnavigations of the world: he surveyed the coasts of both islands, with such accuracy, that substantially the charts still used are his; he first discovered the straits which separate the two largest islands, to which his own name was affixed. He took possession of them for England, and so high was the opinion which he formed of their fertility and importance, that he suggested their immediate colonization; and in 1788 the question was agitated in Parliament, whether New South Wales or New Zealand should be made a penal settlement. It is also remarkable that that clear-sighted and observing man, recommended the spot which Auckland now occupies, as the most suitable locality for the capital. Between the visits of Cook, the massacre of Captain Furneaux's crew in the Bay of Islands, together with that of the Mascarin, commanded by Marion du Fresne, took place, which appears to have been occasioned by their own injudicious conduct.
Every recollection of Cook is interesting. The natives have several springs in the different places where he anchored, which still go by his name. There is one at Uaua, in Tologa Bay, on the East Coast, which is still known as Cook's spring; but the chief record of his having been on the island, is the cabbage and turnip which he sowed in various places: these have spread and become quite naturalized, growing everywhere
Te wai toki a rangi” (Cook's sweet water of heaven,) which has passed into a proverb for anything sweet. It is interesting to know that the natives regarded Tupaia, the Tahaitian chief, as the captain; he must therefore have passed himself off as being such.
Marion has also left some remembrance of himself, showing how different French taste is from the English. He sowed garlick, which has quite taken possession of the Bay of Islands; the milk and butter there is all more or less flavored with this delicious root. A better gift, is, I believe, the Kowai-ngutu-kaka, the parrots bill acacia (Clianthus Puniceus), which most probably was introduced by his ship. I received a curious account from a native, that when a French vessel was taken, and its crew murdered, the natives carried the plunder to a small island in the Kirikiri River, and there emptied some of the boxes, which to their disappointment they found merely contained seeds; these they threw away as useless; in a few years, the island was covered with this beautiful plant. It was there I first saw it growing wild, nor have I ever found it, except where pas or cultivations have existed. The natives greatly admire its rich flowers as an ornament for the ear, and have thus carried it from place to place with them. The Taranaki slaves, when released by the Nga-puhi, brought the seed with them as a remembrance of the land of their captivity. The natives of Cook's Straits have a tradition that some vessel arrived at Arapawa, Queen Charlotte's Sound, before Captain Cook; they call the captain Rongo tute. The crew committed such excesses, that the natives became exasperated, and took the vessel, killing the entire crew, and eating them; having stripped the vessel they left the hull on the beach. Amongst the plunder were a number of dinner plates, which from their pattern were called Te upoko o Rewarewa: as this is the name of a disease which many years ago broke out amongst them, and destroyed great numbers, it may have been given, from its being a spotted pattern, the disease appearing to have
mere, and was therefore very highly prized. It is still in the possession of some one belonging to the Nga-te-hine tribe. The natives say this was the first time they ever saw iron, they made adzes of the spike nails.
In 1793, whaling ships began to visit New Zealand. In 1809, the massacre of the Boyd, commanded by Captain Thompson, took place; this melancholy event was occasioned by the captain foolishly causing a chief named George, who came as a passenger in his ship from Sydney, to be flogged. Indignant at the insult, he dissembled his feelings, and recommended the captain to visit Wangaroa, of which he was a principal chief, where he promised to procure him spars; the captain unwisely consented, and there he and his crew, together with many passengers, lost their lives.
About 1800, or earlier, Governor King visited the north end of the island, and took away two natives, to teach the convicts in Norfolk island the way of working flax from the phormium tenax, which also grew there. He was a great benefactor to the country by introducing maize, pigs, and potatoes.
In 1807, a vessel was taken by the Tokumaru natives, and all the crew, but Rutherford, were killed; he was spared, and lived with the natives at the East Cape for some years. The account published of him in the Library of Entertaining Knowledge, is very valuable, containing authentic information, of the manners and customs of the people.
On the 19th December, 1814, Mr. Marsden, the senior chaplain of New South Wales, first landed at the Cavallos; and on the Christmas-day following, the Gospel was preached for the first time at Rangihu, in the Bay of Islands, from the appropriate text, “Behold, I bring you glad tidings of great joy.”—Luke ii., 10.
In 1820, Hongi and Waikato accompanied Mr. Kendal to England, when Professor Lee drew up the New Zealand grammar. Three years later, the Wesleyans commenced a
In 1825, a company was formed in London to colonize New Zealand. George Lyall,
In 1827, the whale fishery was established in the Middle Island, and in Foveaux's Straits.
In 1828, the Wesleyans again commenced another station at Hokianga.
In 1831, a letter was sent to William IV., applying for British protection; it was signed by thirteen of the Bay of Islands' chiefs: this led to the appointment of Mr. Busby, as British resident; but having no means placed at his disposal for maintaining his authority, the natives facetiously described him as the man-of-war without guns.
In 1835, a confederation of the Bay of Islands' tribes was formed, and acknowledged by Great Britain, which gave them a flag, as a token of their independence.
In 1836, the Church Missions were extended to the Thames, Tauranga, Rotorua, and Waikato.
In 1837, the New Zealand Land Company was formed under the auspices of the Earl of Durham and other gentlemen.
In 1838, the Bishop of Australia paid a pastoral visit, and held a confirmation at the Bay of Islands; he also consecrated a burial ground at Kororareka. At the same time, Baron de Thierry, an adventurer, who styled himself the King of Nukuhiva, and Sovereign Chief of New Zealand, came and tried to establish himself as such: he brought with him several persons as the heads of different departments of his government; but the natives laughed at his pretensions, which were soon forgotten.
In 1837, the New Testament was first printed at the Mission press of Paihia; it has had a remarkable influence on the country, and has not only tended to assimilate the language throughout the island, and fix it, but has been the grand means of destroying heathenism in New Zealand. About the same
In 1838, the
In 1839, the New Zealand Land Company was re-established, and received a charter. In August of the same year, Captain Hobson, R.N., received a commission as Consul, and Lieut.-Governor of New Zealand, depending on the submission of the natives to the Queen's supremacy; and in February, 1840, a grand Council was held at Waitangi, when all the chiefs of that part of the island agreed to the Queen's supremacy. A treaty was entered into with them, which they signed; this was mainly accomplished by the influence of the Missionary body. The treaty is in may handwriting.
In the beginning of 1840, the station at Wanganui was commenced.
In 1840, a French expedition arrived at the Bay of Islands. Its destination being supposed to be Akaroa, from some remarks made by the captain to one of his officers, Captain Stanley being then in the Bay, at once proceeded there, and planted the British flag. The French expedition almost immediately
1842 marks the commencement of the Settlement of Nelson, as well as the death of Captain Hobson, the first Governor of New Zealand; also the arrival of the Bishop, who took up his abode at the Waimate, where he founded a college.
The Rev. John Mason was drowned in fording the Turakina river.
The fatal affray at Wairau occurred in 1843: also the last act of cannibalism was committed by Taraia at the
In 1845, war broke out in the north. John Heke cut down the flagstaff at Kororareka, having been told that it was the sign of their being slaves; and on the 11th March the town was taken by the natives, who, however, displayed much forbearance. In 1846,
In 1848, the Canterbury colony was founded at Port Cooper, as an exclusive Church of England colony. Lieut.-Governor Enderby was also appointed to the Auckland Isles. Government House at Auckland was burnt down. Fearful earthquakes visited Wellington; most of the brick houses were either thrown down, or very much damaged; some were levelled to the ground, but only three lives were lost. In 1850, Governor Enderby was recalled, and the whaling establishment in the Auckland Isles was given up. In 1851, a new constitution was given to New Zealand, which was divided into provinces, with a Superintendent over each, and a General Assembly. The discovery of gold in Australia drew away a portion of the population. In 1853, Lieut.-Governor Eyre left New Zealand. The new constitution was proclaimed. The minimum price of land was reduced to 10s. an acre; this wise measure saved the little colony, and caused an immediate influx of settlers; and from that period the tide of emigration has continued to increase. The Governor-in-Chief (
Such is a brief summary of the principal events which have occurred in New Zealand since our acquaintance with it; up to the 4th of January, 1855, when I left the country, after an absence of nearly twenty years from my native land.
The colony was then rapidly progressing, with every prospect of its continuing to do so. There are two grand epochs in the history of New Zealand—its colonization by the Maori race
About 1844, one of my children came running to say that an extraordinary little animal had made its appearance in the verandah, and enqnired whether it might not be a frog: on going to see, I found it was a mouse, the first we had seen in the place; after a short time it disappeared, but in about three or four days afterwards, a large colony of perhaps, a hundred came and took possession of the house, which they have retained ever since. This resembled the way New Zealand has been colonized. Captain Cook first came and circumnavigated the island; he went away, but very soon afterwards our countrymen found out the road to it, and Missionaries, whalers, traders, and, lastly, our Government came and took possession of it. Every year numbers pour in, and completely occupy the land.
It is now fourteen years since the isles of New Zealand became an appendage to the British Crown, and it will naturally be asked, What has been done during that period? We have had Governors and various forms of government, but what of the governed? When we consider their remote position, being nearly at the antipodes of Britain, we cannot expect that the tide of emigration would set in to them, with the same strength as to the United States of America, which are both nearer and more attractive to the emigrant, from the superior advantages held out of cheap land, and less trouble and expense in obtaining it; whilst we, in our wisdom, have hitherto put the highest price upon ours at the antipodes, and thrown every difficulty and expense in the settler's way; still, the superior fineness of the climate to that of every other colony, has triumphed over all these difficulties and disadvantages, and fourteen years have brought to these remote regions a population which is now not less than 36,000 of our countrymen. Towns have been founded, settlements formed, and a foundation has been laid which we have every reason to believe will stand.
New Zealand is now divided into six provinces; the most northerly, and at present the most flourishing, is that of Auckland, which has hitherto been the seat of Government. This province extends from the North Cape to Kawhia, or from the latitude of 34.20°, being that of Sydney, to about 38°. The width of the island is not very great, but its capabilities from ports and rivers render it superior to every other province.
Auckland itself is very remarkable for its singular advantages of position: seated on a neck of land which projects into a land-locked harbour, it has a water frontage on both sides, and into this harbour the Thames empties itself by a gulf, bearing its name, which gives access, to that part of the interior; in fact, Auckland harbour may be said to form the corner of an inland sea, of about one hundred miles extent, opening up all the adjoining country, by numberless arms and creeks, to a secure trade with the capital. Nor is this the extent of its local advantages: Auckland stands on a neck of land, which is only five miles across to the large harbour of Manukau, on the western side, and from it there is the most direct and expeditious communication with the Cook's Straits Settlements, which now are regularly visited by a steamer.
Manukau is close to the Waikato, the largest river of New Zealand, which flows with a deep stream from lake Taupo; and it is not improbable before many years have elapsed, that a canal from the Piako to the Waikato will be made, which with a few locks, will enable vessels of almost any burthen to penetrate to the great central lake by the Waikato, which flows through the finest and most available district of the entire island. Another canal of half-a-mile from the Tamaki to Manukau will enable vessels to go from Auckland to that Port. A short distance north of Auckland, on the West Coast, is the harbour of Kaipara, the estuary of another noble river, the Wairoa, which has its source near the Bay of Islands; a canal of a few miles would connect Auckland with it also. Captain Cook was, therefore, quite justified in the high opinion he formed of it as the future site of a capital. The town of Auckland has now a population of about 8,000, and the villages around it on the Manukau have fully 4,000 more. In 1852, there were 20,200 acres enclosed. The trade of Auckland is perfectly surprising; the number of small coasters, most of which belong to the natives, and are laden with their produce, cannot fail striking the stranger who visits the port with astonishment; there is also an increasing trade springing up with San Francisco. Wangarei, a port to the north of Auckland, has a small population. The Bay
Taranaki, or New Plymouth, is the adjoining province, about a day's run from Manukau, to the south-west; it is celebrated for its noble snow-capped mountain, formerly called Taranaki, now named Mount Egmont, which seems to rise from the sea to the elevation of 8,676 feet, and terminates with a perfect cone: this beautiful mountain, with its rich forest belt, gives a character to the country, and excites the admiration of every beholder. The land between its base and the sea is heavily timbered, but good. It is there the settlement has been formed; but it is at present very contracted in extent, and having no port, but only an open roadstead, it must chiefly be an agricultural district; The land purchased of the natives is about 20,000 acres. The want of extent is a great drawback to the future prosperity of the place, as it obliges many of the fresh settlers to go elsewhere.s. per acre, emigrants have kept flocking to the district, so that already the population numbers more than 1,000, exclusive of the military, who, with their families, amount to about 300 more. As this is the chief river on the coast, and the only port for a very extensive district, it is sure to become a place of considerable importance, being likewise the grand mart of the interior. The river, which is navigable for large canoes to within a day's walk of Taupo, a distance of full 200 miles, enables the interior natives to send
The town itself is rapidly increasing, containing a neat wooden church, a large block house, which crowns a hill in the middle of the town, having much the appearance of an old castle. It has also a custom-house officer and resident magistrate, a post-office, and police establishment. It is likewise a military post, having between two and three hundred men of the 65th stationed there; nor is not too much to predict that before long it will be one of the most densely peopled districts of New Zealand. The Island here attains its greatest width, which is about 250 miles; this gives it a greater equability of climate than any other Settlement in New Zealand. Less rain falls at Wanganui than in Auckland or Wellington; it has more of the continental climate; the noble river, the number of small lakes in its neighbourhood, the distant mountains clothed with forests, having Tongariro with its snowy heights soaring above all The elevation of Ruapehu, is 10,236 feet.
Wanganui forms the Northern portion of the Province of Wellington, which is 120 miles to the south-east of it, and is seated on the south-west corner of a large harbour, which has the appearance of a lake, shut in on all sides by mountains rising precipitously from its shores, to an elevation of full 1,000 feet. The level land which forms the site of this town is rather wider, and thus affords a long narrow space for building purposes. The town skirts the harbour, and is several miles long, but does not contain more than 5,000 inhabitants; in fact, its population is not so large as it was some years ago: but this is to be regarded as a good sign, instead of leading an idle inactive life in town, its energetic inhabitants have spread out, to occupy spots more suitable for agricultural purposes, and some have gone even as far as Wairarapa, Ahuriri and Wanganui.
About ten miles from Wellington, at the north end of the harbour, is the valley of the Hutt, a very fertile district of trifling width, but considerable length, where the chief agricultural proceedings have been carried on; the Hutt has a population of about 1,500. Porirua, a lake-like harbour of no depth, but considerable beauty, at a distance of twenty miles from Wellington, has a scattered population of near 1,000. Wairarapa and Ahuriri on the east coast, are two fine districts, which have drawn off more of the Wellington settlers than even the Gold Mines. Although Wellington is celebrated for its wet and windy climate, it has the credit of being one of the most healthy of all the settlements of this universally acknowledged healthy country. The Cape shrubs here flourish with great luxuriance, and the blue gums of Van Diemen's Land, seem to have more beauty and bid fair to attain a greater size here, than even in their own island. Some of the Wellington gardens are extremely beautiful, but they are all in sheltered positions. Party spirit has always run high in this settlement, but it is generally acknowledged that this is chiefly owing to the high winds, Some years ago when one of these high winds was blowing at Wellington, a poor woman was killed by a whale boat, which was blown like a feather along one of the streets. The respected minister of the place told me, that on another occasion, he was compelled to run for shelter into a shop from a boat, which he saw thus rolling along the street. The prevailing winds are from the S.E. or N.W. On an average they blow 202 days from the N. or N.W., and 141 from the S. or S.E. The two printing-offices are also situated most unfortunately in this respect, being near a point named Windy Corner.
The next settlement in importance is that of Nelson in the middle island, which is seated at the termination of a long bay. The harbour of this port is a very remarkable one, being formed by a long boulder bank, stretching out from a promontory, in
It is a joke against the Canterbury Plains, that the sheep have to hold on to the toi-toi bushes, to avoid being blown away.
He Heru
Or Comb,
Chapter XVI.
The Geology of New Zealand.
Much of this paper was originally published in the New Zealand Magazine, Wellington, 1850.
Wairake, Bolling Springs Near Taupo
The solitary position of these Islands, separated by such a wide expanse of ocean from the continent of America on the east, and Australia on the west, their size and extent forming a belt of more than a thousand miles in length, together with our recent acquaintance with their existence, give them a great Geological interest.
When we look at the map of the World, we cannot fail to observe the apparently continuous line of islands which stretch
An ancient continuous line of land will account for the presence of wingless birds, such as the Apterix Australis or Kiwi and the Dinornis or Moa on these islands. Capt. King, R.N., states there are soundings from the Three Kings to Norfolk Island. It is remarkable that the Gold regions chiefly lie in these lines. Spain, and the coast of Africa, which by way of distinction, is named the Gold Coast, forming one. The American line taking in Peru, Mexico, and California. The Australian line, Port Philip, New South Wales, Borneo, and several of the Indian Isles: and further acquaintance with the Geology of New Zealand may show that it also abounds in this precious ore for if we regard these continental lines as being waves of primal upheavement, and gold being probably the most ancient metal it is naturally to be looked for in the most ancient fissures of the earth's surface in which it was formed. [Since thin note was printed, the Author's conjectures have proved correct, and he has the credit of being the first who made them. The Gold Flelds of Austrulla and New Zealand having been since discovered.]
These four continental lines may, therefore, be termed the grand costæ, or ribs of the world, since they have withstood all those convulsions which have so materially changed the face of our globe, and very probably submerged the far greater portion of the southern hemisphere. They moreover possess such distinctive features both in the character of their Botany, Zoology, and Ornithology, as to mark each of them as being a separate centre. Australia differs in its various productions, from every other part of the globe. New Zealand, also, as widely differs from it as the former does from the rest of the world.
If any weight be due to these conjectures, the New Zealand Isles, as the remains of one of these continental lines, may claim an equal antiquity with them, and thus destroy the common idea of their comparatively recent origin. That they have been constantly undergoing changes in their length and breadth, and that they are still far from being in a state of
The acute termination of all the lands of our globe towards the South pole tend to shew that the destruction, however caused, emanated from that quarter.
The Geological features in New Zealand are clearly marked; so that there is no difficulty in detecting the character of the agent employed.
New Zealand may be properly called a volcanic country, since it contains a long line of craters which extend from one end of the country to the other; in fact, nearly half the mountains in the country are extinct craters: volcanic action, however, seems to have been greater in particular localities. In the north the centre was at Otaua, near the Bay of Islands, which is a very remarkable district. An immense crater rises above the level of the surrounding country, with steep precipitous cliffs of pipeclay, which, on the summit, incline inwards, so as to form a vast bowl several miles in diameter. This appears to have been, formerly, one huge crater; but when that became exhausted, a series of smaller ones broke out on the sides, which are still, more or less, in operation, and are chiefly filled with water of great depth from which streams of gas escape in every part. One of these crater lakes contains white mud, which bubbles up in all directions; in another, the heated gas is emitted from innumerable pores, the highest degree of temperature being 196 Fah., the ground seems to be constantly subsiding; probably in the same degree as the mud is ejected from the neighbouring spots. It is very evident, that after the grand crater became extinct, it was covered with a most luxuriant growth of Kauri timber, the leaves of which, in some places, formed a turf stratum of nearly twelve feet in thickness; and in every part the immense roots are still perfect in the ground, the smaller ones being encased with pure sulphur. The lakes also are filled with timber; and even the leaves and cones of the trees are as fresh as though they had just fallen from them. These parts are resorted to by scrofulous and diseased natives, especially females from the Bay of Islands, for the benefit of vapour baths, to form which they simply scoop out a little hollow in the sand, about a foot deep, lining it with old mats, upon which the patient is placed with a blanket thrown over the person to keep in the heat. The invalids generally remain about a month at the baths, and have little temporary huts erected, which give a singular appearance to this lonely and desolato region.
The surrounding plain of Taiamai, is covered with scoria and large masses of rock, which have, evidently, been ejected from some of the many neighbouring craters. There are also large quantities of vesicular iron, the pores of which appear to have been filled up with pipe-clay mud.
Near Pa Karaka there is a remarkable volcanic cone, upwards of four hundred feet high. The mountain is hollow, and may be descended full three hundred feet, the sides are vitrified, and the small space at the bottom is covered with masses of rock and timber. At a little distance from the mountain there is a small lake whose surplus waters have a subterraneous outlet, and from the neighbouring scoriaceous rock, gas is emitted in such quantities and force, that a bladder applied to one of the orifices may be easily filled.
Pukenui is another extinct volcano, in the same neighbour-hood, having at its base a fine lake called Mapere. On theopposite side rises a remarkable hill called Putai, formed entirely from the deposit of boiling springs, which once abounded there. The mass of the hill is a soft, ochreous substance, filled with minute plates of mica; on the top are several remarkable apertures of great depth, through which, doubtless, the hot water was ejected; at the base are innumerable chasms of considerable depth, from some of which gas still escapes. Lava streams and basaltic rocks abound in all this region, clearly marking it as having once formed a grand centre of action; the range of which extended as far north as Wangaroa Harbour, which contains incontestable proofs of fearful disruptions and upheavements.
Passing on to the vicinity of Auckland the attention is at once arrested by the number of ancient craters, which arise from the surrounding plain. There are several remarkable subterraneous lava passages, Those called the “Three Kings,” in particular, are well worth the Geologist's attention; they are evidently subterraneous lava courses; in some places the pressure of the lava has caused the soil above to fall in, leaving wide apertures, by which the visitor now descends into them; the natives formerly used them as places of sepulture.
The next centre appears to be Waka-ari, White or Sulphur Island, which with its neighbour Moutohora, Whale Island, is still in action; the latter indeed is chiefly filled with solfatara and hot springs; but the former is a volcano rising out of the sea, from the crater of which a volume of smoke is always ascending, which is visible at a great distance. Large masses of sulphur are there produced, and the varied form and character of the molten rocks of this crater are very interesting.
The grand centre of volcanic action extends from White Island to Rotorua, and thence by Taupo and Tongariro to Wanganui, a distance of nearly 200 miles, forming a continuous line across the entire width of the island. The number of boiling gulfs, solfatara, and boiling mud pools in that line is extraordinary. They are seen in every direction—in the forest, in the plain, and in the water. A large number of them are concentrated at a place called Tikitere, and a most extraordinary assemblage of them is found at Ohinemotu, which renders that place one of the most remarkable in New Zealand. At Paeroa, near the Waikato, there is one of the largest of these mud pools; it is from sixty to a hundred feet wide; in the centre, first an enormous bubble of mud arises, which gradually increases in height and size, and at last becomes a jet of mud eight or ten feet high, with several smaller ones on each side; the mud is thrown up in large masses on the sides, where it dries, and assumes a cubical form; it readily separates into laminæ of different thickness, which bear a very close resemblance to slate, and, perhaps, in this mud vortex is to be seen, on a small scale, what was once the state of a large portion of the earth's crust, during the formation of slate.
At Orakokorako, on the Waikato, the boiling springs are
Rotomahana, a warm water lake of considerable size, is surrounded with innumerable boiling gulfs; in fact, it is itself nothing but a crater, the sides of which are full of action; it is perhaps one of the most singular places in the world, its boiling gulfs, and natural snow-white terraces formed from silicious deposits are as wonderful as they are beautiful. Thence to Hohake and Rotokawa there is nothing to be seen but jets of vapour, and so on to Taupo, where fearful boiling gulfs abound at the two extremities of that noble lake, at Rangatira and Tokanu. One of the boiling springs at Tokanu possesses the property of changing the nature of anything which may be placed in it, and converting it into a beautiful silicious substance of pure white, and this is done without any apparent addition of matter; but if the article be not entirely immersed, having only the water flowing about it, then it becomes enlarged by a silicious deposit upon its surface. The process of thus converting wood into stone is very rapid, and in some localities, water does not appear to be a necessary agent in accomplishing this change. At Rotorua, large pieces of wood are thus lignified by the aid of heated gas, highly charged with sulphur, alum, and iron, or other chemical substances, which penetrates the pores of the wood, and fills them up with silex, converting them into agates, and even giving them the transparent form of chalcedony.
Again at Roto-aira, a beautiful lake at the base of the Tongariro range, which attains an elevation of 10,236 feet,
Formerly, when Tongariro emitted flame, the natives regarded it as a command from their Atua to make war; and when the coast natives saw it, they always expected an invasion from Taupo. The tradition is that Tongariro became jealous of Taranaki, and accused him of being too intimate with Pianga, another neighbouring mountain; they fought, and Taranaki being worsted, set off one night going down the Wanganui, thus forming the channel of the river; he crossed over by Wai Totara, leaving a fragment there, and then fixed himself in his present position. The spot where he formerly stood is now occupied by a deep lake, which still bears the name of Taranaki, and is supposed to be a kind of Pandemonium, the grand abode of all the New Zealand gods: this is probably a fable, founded on fact. The Wanganui River is evidently a volcanic fissure, flowing in many places between walls of several hundred feet perpendicular height, and cutting through vallies at right angles, without having one of its own.The Geysers of Orakokorako.
The matter ejected from these craters has been immense, chiefly pumice stones and sand: formerly, the central plains had a super-stratum of yellow ochre, and were heavily timbered. The hot pumice ejected from the neighbouring volcanoes, appears to have first charred the forest and then covered it to the depth, in many places, of a hundred feet, and wherever there
In the year 1843, Wanganui was the chief centre of volcanic movement; most of the chimneys in the little settlement were thrown down, the church was much injured, and the earth opened in parallel fissures; the cliffs had every appearance of being upheaved a foot on one side of the river, whilst the ground on the other side, perhaps, subsided as much. The shocks invariably came from the same quarter, W.N.W. On the 8th July, 1843, a series of shocks were felt at Wanganui. The most severe one took place about 5 p.m., and lasted several minutes. It did considerable damage to the little settlement, most of the brick chimneys in it were thrown down; part of the gable end of the church at Putiki, which is built of brick, fell, the bricks falling into the pulpit, and smashing its floor, this occurred during the time of evening prayer. Providentially, I was from home, or, in all probability, the consequences would have been very serious. So great was the shock, that the earth opened in fissures, the chief one being in the bed of the river, which was deepened several fathoms. These fissures were parallel to each other: they were of considerable length, and diminished in breadth as they receded from the river. One in the water, which was very visible when the tide was out, was about two feet wide, and the last one which I noticed was five inches across; they were several hundred feet long. The “Columbine,” a vessel of 70 tons, was laid down on a bank opposite the town, to have her keel repaired. The bank on which she laid dry sunk, and left five feet of water in its place. Large portions of the cliffs were thrown down; and, at Rangitikei, a family residing under a cliff was overwhelmed with the house by a land-slip. The river was remarkably agitated with short waves, such as are seen where two currents meet, and the water overflowed the banks in several places. In my house, the pendulum of the time-piece was shaken out of its socket. This great shock was followed by many smaller ones, and during the succeeding month, there were, at least, fifty of them.
The next alarming one took place about two o'clock on Monday morning, October 16th, 1848, when a series of heavy shocks were felt. This last visitation established one interesting fact, that the disturbing cause is not stationary: the quarter from which it proceeded had shifted since the year 1843 from W.N.W. to W.S.W.: it afterwards, however, returned to its former quarter. The shocks appeared to commence gradually, and were preceded by the usual loud rumble; the principal one lasted full four minutes. The movement was very violent, and although the motion seemed to come from the west, the same as in all preceding ones, still it was more from the south than usual, and there was also a lateral vibration noticed in this as well. The shocks lasted near an hour. At Wanganui they cracked some chimneys, injured the baker's oven, and shook down a few bricks and some plaster in the church; but, with those exceptions, they did very little injury there. This earthquake was followed by a disagreeable smell, and headaches
Despatch of Lieutenant-Governor Eyre, relative to the Earthquake at Wellington. On the morning of Monday the 16th of October, about twenty minutes to two a.m., the first shock occurred, and was sufficiently strong to throw down or injure most of the chimneys in the town, and to crack the walls of very many of the brick buildings. Considerable loss of property was sustained by breakages in the houses, and a good deal of alarm excited in the minds of the inhabitants. During the whole of Monday shocks and tremblings of the earth were from time to time experienced, but of a slighter character than the first. On Tuesday, the 17th October, about four o'clock a.m., another rather smart shock was felt, and again at eight a.m. Lighter ones continued at intervals during the day, until twenty minutes to four o'clock in the afternoon, when a sudden and much more violent shock took place; by this, chimneys remaining up were, for the most part, cast down. The native hospital, the gaol, many of the large brick stores, and the high brick walls, were thrown down: immense destruction of property took place, and, I regret to add, a melancholy loss of life. Barrack-Sergeant Lovell and two of his children were thrown down and buried by falling ruins. Upon being extricated, one of the children was found dead, and the other so seriously injured, that it died a few hours afterwards. The Sergeant himself was much hurt, and now lies in a precarious state.— (Since dead.) During the remainder of Tuesday and the succeeding night, slight shocks only were felt; but about five a.m., on Wednesday morning, a stronger one occurred, and another about eight a.m. Minor shocks continued at intervals during the remainder of the day and evening, until the morning of Thursday the 19th, at ten minutes past five a.m., when a most violent and awful shock took place; every building was rocked to and fro in a fearful manner, and, with the exception of the wooden dwellings, most of the houses and stores were seriously shattered or fell in. The whole population were in the utmost consternation and alarm, and the destruction of property was immense; but most providentially, up to the present time, no further loss of life has ensued. Numbers of persons are, however, ruined; many left houseless and homeless, excepting such temporary shelter as can be afforded by the new church, Te Aro, by Government House (where the hospital patients and some others are taken in), and by the wooden buildings of their friends. Many persons are afraid of remaining in any of the houses at night, and retire to the bush, among the hills, in the hope of being more secure, notwithstanding the wild and inclement weather by which the earthquake has been accompanied. A blow has been struck at the prosperity, almost at the very existence, of the settlement, from which it will not readily recover. Terror and dismay reign everywhere: for the last four days no business of any kind has been transacted. The energies of all seemed paralysed, and during that period no one has been able to feel for a moment that even life itself is secure. As I now write, too, (eleven p.m., 19th October,) incessant and alarming tremblings of the earth are experienced; what may be the eventual result, or when this dreadful state of suspense and anxiety may be terminated, God alone can tell; but everyone seems to feel a presentiment that it will end in some more fearful catastrophe than any which has yet taken place. The sad ravages which have already occurred, and the terror which so frightful a visitation naturally produces in most men's minds, will, I apprehend, drive from the colony all who can find means to get away. The few ships now in port, waiting for moderate weather to sail, are crowded to excess with colonists abandoning the country, A large vessel was filled with these poor timid creatures, who, when they were in fancied security on board, regained sufficient courage to get up a dance to the sound of the violin, kindly expressing their wish, that now they were out of the place, it might go to the—; the impious wish was scarcely expressed before the ship missed stays, drifted on the rocks, and was lost, and these nerveless runaways were glad to return to their abandoned homes. Under this awful visitation, I deemed it my duty at once to summon my Executive Council, and, with their approval, to proclaim a day of public and solemn fast, prayer, and humiliation, in order that supplication may be offered up to Almighty God to avert the recurrence of any similar visitation, and Friday, the 20th of October, was appointed for this purpose. I will not fail to communicate to your Excellency such further information and reports as it may be in my power from time to time to render. I have the honor to be, Sir, Your Excellency's most obedient humble Servant, (Signed) Government House, Wellington, 19th October, 1848.Sir,—It is my most painful duty to inform your Excellency that a terrible calamity has overtaken this province: an earthquake has occurred, and the town of Wellington is in ruins. E. Eyre.His Excellency the Governor-in-Chief.
On the 23rd of January 1855, the south-western part of New
Extracts from “The The earthquake seems to have been generally felt In the dividing range of hills between the Wairarapa and Wellington, on the east side of the harbour, there have been several very heavy landslips from their summits, which are plainly visible from Wellington. The earthquake appears to have exerted great force on this range. To the Editor of Wellington, January 29, 1855. On entering the district, and proceeding to Nick's on the river, the shock appears to have been generally felt as seriously as with yourselves, and the only casualties I heard of were four natives reported dead in the lower valley. The shocks appear to have occurred simultaneously throughout the whole line of country, and the depression of the people's minds to be both considerable and general. I am, Cook's Straits, January 25, 1855. The Anniversary of the Wellington Settlement was most auspiciously celebrated—a brighter or calmer day never beamed on the harbour. The boat races, and every description of sports on shore, went off with much good humour and In the evening, a light N.W. wind sprang up, which increased gradually during the night; and at eight, on the morning of the 23rd, it blew violently. The sports, however, continued, and the race-course drew nearly the whole population of Wellington: but a drenching rain at noon checked the further progress of joviality, which was to be repeated on the morrow. At eleven minutes past nine o'clock, Lieutenant Jones and myself immediately landed. We found the tido alternately ebbing and flowing. The first scene before us on landing was the Government Offices, entirely destroyed, the upper story (the falling of which had caused the crash we heard), lying on the ground; the staircase, the Council Chamber, the papers and documents in heterogeneous confusion; an adjoining chemist's shop, whose simples and compounds admixing, had a decided bias to peppermint; while the doorway of the public-house was a confusion of broken bottles. The sentinel in charge of the Government building, who had just been thrown backwards and forwards, was now walking in front of the wreck, with perfect It is not my intention to narrate more than the general effects and disasters of this severe shock; and firstly, we have to be thankful to God, that amidst the general wreck of property, but one life has been sacrificed, and not more than four others seriously wounded, up to the time of our departure. This would appear astonishing to a person viewing the wreck of the houses, the mass of brick-work from the falling of the chimneys, the dislodgment of furniture, the fissures in the earth, the extraordinary rise of tide, the entire destruction of some tenements, the collapse of others, the universal sacrifice of property, and the natural terror and despair among the inhabitants, all tending to far greater personal disaster than fortunately I have to narrate. And here I would especially dwell upon the benefit of the warning of 1848 to the inhabitants, which, under Divine Providence, by causing them to occupy wooden houses, has been the salvation of many lives; and the hour, too, was favorable to the escape of adults, who seized the children from beneath the tottering chimneys, themselves not having generally retired to bed. Few, if any, since 1848, have been rash enough to build a brick house: the chimneys had generally been secured as well as possible by iron braces, &c. The most substantial two-storied house—Baron Alsdorf's hotel—of lath and plaster, buried its owner in the partial ruins. Government House, had it been occupied, must have destroyed its inmates, for every room was a pile of brickwork, the chandeliers, &c., utterly destroyed. The guard had a wonderful escape from the Guard-room, and the gun at the flagstaff turned over. I have already mentioned the entire destruction of the Council Chamber, the upper story being completely severed from the lower; the Treasury strong box, and the papers and documents apparently in irretrievable confusion. The elegant and substantial new building, the Union Bank, is, in its front, a perfect ruin; and I hear the damage within is not much less. Opposite this building, on the road, a considerable opening emitted slimy mud, and the main street was overflowed by inundation. The most substantially-built wooden houses of one story, with the exception of the chimneys, are mainly standing. Those of less substantial calibre (and I am sorry to say there are many), are in a state of collapse. There is an universal destruction of crockery, bottles, &c., and a pitiful loss of valuable ornaments, clocks, &c. Several stores are unapproachable, until neighbouring dangers are removed. The principal shock occurred at 9h. 11m. p.m., and it was far the most severe. During the night scarcely half an hour elapsed without a lesser shock, more or less violent, accompanied by a deep hollow sound; but all these subsequent ones were of much shorter duration; and the first having levelled every portion of brickwork, in the lower part of the town, there was less to fear; but the inhabitants generally moved to the open ground, and the following day the streets and gardens were the scene of an involuntary pic-nic. From what we noticed, it appeared that the elemental wave proceeded from about W.N.W. to E.S.E., that its actual effect upon terra firma was slight, and that the fissures were generally where the road was made, although the mud emitted from the crack at Te Aro must be considered as subterraneous deposit, from what depth not easily decided. From close observations on the barometer, I have no reason to believe that the effect before or after the principal shock was evident (it ranged from 29·30 to 30·00), nor that the calm preceding, or the gale attending, the earthquake, had any connexion with the subterraneous convulsions. With due deference to Captain Drury, I am inclined to attribute the chief cause of earth-quakes to alteration in barometrical pressure, During many years' observation, I have invariably remarked, that they have been either preceded or followed by severe gales or storms; and it appears reasonable to suppose, that when the internal pressure is greater than the external, the earth's crust will be subject to these convulsions, in proportion to the greater or less solidity of its strata. It is a fact, that as action, or firing, will produce a local calm by the disturbance of the atmosphere, the phenomenon here may be more easily accounted for. But a more interesting and extraordinary phenomenon occurred (I say extraordinary because no person appears to have observed it in the earthquake of 1848); for eight hours subsequent to the first and great shock, the tide approached and receded from the shore every twenty minutes, rising from eight to ten feet, and receding four feet lower than at spring tides. One ship, I heard, was aground at her anchorage four times. The ordinary tide seemed quite at a discount, for the following day (24th) it scarcely rose at all. The general effects of the earthquake were evidently felt more upon the lower parts of the town; at the Hutt most severely. The bridge there was destroyed, and the houses much damaged. I am also informed the Porirua road is sunk in places. Recurring to our landing after the first shock, Lieutenant Jones and myself went into several houses. The panic was certainly great, and many accepted the offer to go on board, the houses we were in swinging to and fro, and the ground in a constant tremulous motion. It was sufficient to unnerve the stoutest hearts; but after a delay of three or four hours (in which we were visiting other parts of the town), on returning to the parties who had accepted an asylum on board, we found one and all had determined to abide on shore, indeed they were getting accustomed to it. The wives would not desert the husbands, and the husbands would not desert the town. We returned to the ship at two a.m., the tide having at that time receded about four feet lower than at ordinary spring tide. On the 24th the shock continued; but at greater intervals as the day advanced; but the tremulous motion was continuous. The scene on the streets was novel; some people standing at their thresholds, groups upon mats, clear of the houses, or in tents in their gardens. Those who had suffered less than their neighbours were assiduous in rendering assistance. What a different scene would have occurred in the fatherland! With shops exposed, and every temptation to plunder, there seemed to be neither fear nor thought of robbery, but a generous and manly feeling to lessen each other's burdens pervaded all classes, from the Superintendent to the lowest mechanic, from the Colonel to every soldier of the 65th Regiment; nor can I forget to mention the ready asylum afforded by the merchant vessels in the harbour to the houseless and more nervous inhabitants. On the 25th, at 0h. 55m. a.m., there was a very sharp but comparatively short shock. Having ascertained we could be of no further assistance, we weighed for Nelson, and in crossing Cook's Straits we felt one shock in 26 fathoms, at noon, off Sinclair Head (exactly the same feeling as when at anchor), and a slighter shock in 80 fathoms, off Queen Charlotte's Sound. In these events there is much to be thankful for in the absence of fire; The New Zealand Spectator, of February 7th, 1855.Wanganui.—The accounts received from Wanganui by the Overland mail on Saturday, describe the earthquake to have been as severe as at Wellington. The following is an extract from a private letter:—Rosebud left last Sunday forenoon, with a N.E. wind, and got well away. Last night (Tuesday), about nine o'clock, we had as heavy a shock of an earthquake as ever I have felt, and of longer duration in respect to its steady violence. It was very dark, and raining at the time. I should think it lasted about two minutes, and it was scarcely possible to stand without holding by something while it lasted. The mischief it did was considerable. It threw down nearly all the chimneys. * * * The bed of the river at low water this morning looked like an ill-ploughed field, although a high tide had intervened, which must have helped to fill up the fissures made, and it had sunk in many places and rose in others, presenting a very ugly appearance. Taylor and Watt's wharf is nearly a wreck, warped and bent up and down all along, and the extreme end sunk obliquely. * * * There has been no long interval since the first shock, further ones occurring of more or less violence, for now near 24 hours. The postman brings word it was very bad as far as Mana watu. We had no personal accidents.”Te Kopi.—We understand that at Te Kopi, a small boat harbour at the Wairarapa, a very heavy wave swept the beach, washing away the sheds, buildings, the bales of wool that were lying there to be taken to Wellington, and all that was on the beach. The Muka Muka rocks, which were the worst part of the coast road to Wairarapa, have now become the best by the alteration caused by the earthquake, the beach now extending a considerable distance beyond them above the level of high water.about the same time throughout New Zealand, at least information to that effect has been received from every province, except Otago, from which there has been no arrival; and the Taranaki Herald states that the Josephine Willis, which had arrived there, felt the shock about nine o'clock p.m., on the evening of the 23rd, at a distance of one hundred and fifty miles from the coast of New Zealand. From measurements which have since been made, it has been ascertained that the land has been raised to a height of from three feet six inches to four feet. All the shell fish attached to the rocks, that live below low water mark, in consequence of the elevation of the land, are dead, and the number is considerable enough to cause a strong smell to be perceived by those walking round the east side of the harbour towards Evans' Bay. The Bally Rock, off Point Jerningham, which was formerly eighteen inches below low water (spring tides) is now about two feet above low water. About ten minutes after the first great shock, a great wave entered the harbour, which was estimated to to have been above twelve feet in vertical height; from the narrow entrance of the harbour compared to its area very little damage was done by it, but in the open and exposed boat harbour at Te Kopi, all the buildings, &c., on the beach, were swept away by a similar wave. Two coasters, one from the Kaikoras, the other from Point Underwood, on their approaching the harbour the next morning at daylight, passed through an immense quantity of dead fish, principally ling, and quantities of dead fish were found on the beach, and at Burnham water.The New Zealand Spectator.Sir,—Left Wellington on Wednesday, at ten o'clock, the morning after the shock; found several landslips on the Petoni Road, only one of any size, and that at present but a slight obstacle to the communication into the Hutt, a road being now rapidly pushed round its base; swing bridge over the river gone, broken, and ground burst up at each abutment, lower end fallen into the water, the whole aslant up stream: visible effects of the shock on the roads and country in general; presented stronger manifestations on entering the valley: as a rule, chimneys are down along the whole line; mills reported as damaged, houses damaged internally rather than externally: road, for seven miles, that is, up to three miles the other side of Buck's Hotel, considerably injured; many of the smaller bridges gone at the lower gorges; several considerable land-slips occur, impassable for carts; from this point, for thirteen miles, as far as Hodder's, the roads are all right, but three miles beyond, on the ascent up the Rimutaka gorges, for upwards of seven miles, the land-slips and crevices are both numerous, dangerous, and almost impassable, even on foot. Barricades of the largest trees, stumps, and rocks, avalanches of earth, underwood, decayed trees, and boulders, bar your progress, and conceal your line of road, while loose logs and stones hang in threatening positions far above your head, so that a steady hand and cool head are necessary to carry you safely over the precipices that sweep down below you to the bottom of the valley: no sort of conveyance can pass; all horses are left at Hodder's Hotel, on this side the gorges, and you proceed on foot to Burling's, at the entrance of the valley: all parties should avoid the Blue Rock, and diverge to the left down the stream.Sir, your obedient Servant, R. E. Willray.Extract from Commander Drury's Remark Book.éclat, and the only drawback was want of wind for the sailing boats.p.m., the gale still blowing strong, we felt suddenly an uncommon and disagreeable grinding, as if the ship was grating over a rough bottom. It continued with severity for more than a minute; the ship slewed broadside to the wind; we were then in six fathoms, so there was little doubt but that it was an earthquake. Lights were seen running to and fro in all parts of the town, and evidences of consternation combined with a loud crash.sang froid, no doubt crying “All's well” to the hour.had it been winter, the universal falling in of chimneys would have assuredly fired the wooden houses: had the first shock been an hour later, many lives would probably have been lost, as the populace would have been in bed. Much fear is entertained for the soldiers at Wanganui barracks. I trust we shall find that Nelson has suffered as lightly as on former occasions.
In fact, the raising of sea-beaches is a very common occurrence, and in every part of the island numerous instances are to be seen, several of which have occurred during my residence.
But although there is abundant proof of upheavement still going on in the Northern Island, it is trifling when compared with that of the Middle Island. The Nelson paper of
Active, which was lost in 1814. How great an alteration must that locality have undergone since it was stranded there, when in a period of thirty-three
From the evidence of a person who was formerly engaged in sealing at Dusky Bay, as far back as the year 1823, it appears that from 1826 to 1827 there was an almost constant succession of earthquakes, some of which were sufficiently violent to throw men down. At times, he and his party, who then resided on a small island, were so alarmed lest it should be submerged, that they put out to sea: there, however, they found no safety, for such was the flux and reflux of the ocean, that they were in the greatest danger of being swamped, and were thankful to get on shore again. The sealers were accustomed to visit a small cove called the jail, which was a most suitable place for anchorage, being well sheltered with lofty cliffs on every side; and having deep water in it close to the shore, so that they could step out on the rocks from their boats. It is situated about eighty miles to the north of Dusky Bay. After the earthquakes the locality was completely
From these circumstances, it is evident that the Middle Island is rapidly rising, and of this fact there are other proofs to be adduced. The climate has undergone a great change, which can only be accounted for by the increased elevation of the land. Coal measures appear at Massacre Bay and Molyneux River, intermingled with abundance of Kauri resin. This noble pine is not now found growing within ten degrees of latitude north of Molyneux River. In no single spot within that wide range is a Kauri tree to be met with. Hence we conclude that the climate has considerably altered, since that carboniferous deposit was made; but it is not necessary to go back to the probably remote period of its formation. The Kauri resin is still found on the surface of the land, with every appearance of its having had quite as recent an origin as that picked up in the north. It is most probable, therefore, that the tree has grown in these latitudes at a comparatively recent period. This beautiful pine does not appear to require heat, so much as shelter and humidity. If, then, as we suppose, the land was formerly low in that latitude, the climate would necessarily be humid and mild, the cold being tempered by the sea, and not increased by the propinquity of snowy mountains; thus the Kauri might have flourished there, as well as other trees which now belong to a warmer climate. Extract of Lieut.-Governor Eyre's letter, describing his ascent of the Kai Koura, a mountain of the Middle Island, 9,114 feet high:— Government House, 26th Nov. 1849. My Dear Sir,—I write a line to inform you, that I have returned from the Middle Island, after only a fortnight's absence, in consequence of the melanoholy loss of one of my party (a native), who, slipping on a snow slide at the hill Tapuaenuko, fell about 1500 feet, and was killed. Two others also of the party had Believe me in haste yours very truly, Rev. R. Mr. Clifford, jun., stated the same to me, and further, that the totara is not now to be found anywhere in the vicinity of the mountain, although there, large trunks of totara trees, generally charred, are found beyond the region of grass, where nothing but moss and lichens grow. This gentleman stated that these remarkable remains of trees are generally laid in lines, and gave him the idea of drift timber, laying in such large quantities on the precipitous sides of the mountain.very providential escapes more than once, viz., myself and another of the natives. We got up the hill after a dangerous and most laborious ascent of thirteen hours, from the nearest point to which we could get the camp, but it was past seven in the evening, and although one-quarter of an hour would have placed me on the summit of the highest point, I could not spare that brief period, and was obliged to descend, without going up the last slight rise (probably 50 feet in elevation and 300 yards in distance), which would have given me a view over everything. I consequently did not see the southern, but had a magnificent view in every other direction. We had to halt on the hill, about 700 feet below the summit, without fire, and in the midst of snow, but the weather fortunately was fine, and the cold less intense than I anticipated. We did not get back to camp until about six in the evening of the following day. The sad event of losing one of the party, added to other considerations, made me give up the idea of trying to cross to Port Cooper, and I at once returned to Wellington; but I believe there is no impediment in the way of such a journey; and I feel sure that if I had gone on, ten days from where I turned, would have brought me to Port Cooper. Little vegetation on the hill, but mosses and lichens, and some coarse grasses, besides prickly plants, of which the “Taramea” is the chief; but the singular part was, that on so steep and high a hill, where now nothing but mosses and lichens grow, were the charred remains of large totara trees, evidently shewing that the ground once has been low and has been covered with forest, and that it has been pushed up within a comparatively recent geological period. There was grey granite on the highest ridge.I will Never willingly try to ascend any snowy mountain again.Taylor..
Another proof to be adduced in favour of this hypothesis is the Moa It is singular that the old Natives affirm, since their early days there has been a wonderful decrease of those birds, which they regarded as their chief means of subsistence, such as the Kiwi, Weka, and Kakapo; though they were formerly so abundant, that they could obtain them everywhere without difficulty, they are now so rare as seldom to be met with, and the Kakapo is all but extinct in the Northern Island. This is not to be attributed to anything connected with the coming of Europeans, but rather to some other cause—perhaps to change of climate. The European cat, dog, and rat, are all more recently introduced enemies, and great ones too; but, before their appearance, the natural supply had begun to decrease, so much so, that they were greatly pinched for food before the Europeans came, whose arrival was so opportune, that we may ascribe it justly to God's good providence among other benefits to furnish fresh means of sustenance for the Aborigines of these Isles, when their own had so remarkably failed. Mr. Meurant, employed by the Government as Native Interpreter, stated to me that in the latter end of 1823, he saw the flesh of the Moa in Molyneux harbour; since that period, he has seen feathers of the same bird in the Native's hair. They were of a black or dark colour, with a purple edge, having quills like those of the Albatross in size, but much coarser. He saw a Moa bone which reached four inches above his hip from the ground, and as thick as his knee, with flesh and sinews upon it. The flesh looked like beef. The slaves who were from the interior, said that it was still to be found inland. The Natives told him that the one whose flesh he had seen was a dead one, which they had found accidentally, that they had often endeavoured to snare them but without success. A man named The Dinornis may also be discovered in New Guinea and other islands in the same line to the north of New Zealand.(Dinornis), the gigantic ostrich of these islands. The struthious race of birds exclusively belongs to a mild climate; a warmer one than that where the remains of the Moa are now found. Formerly, not only were these birds numerous in the southern parts of the North Island, but in every part of the Middle Island as well. The remains of the gigantic Moa are seldom found without their being intermingled with those of several different sized species of the same bird. Hence it is to be inferred that the climate was once suitable for them, since they abounded, and at a
The character and general features therefore of the Middle Island have undergone, and are still undergoing, a rapid change. As the mountain ranges become more and more elevated, the
A Sketch Near Wangape, on the North-West Coast.
This leads to the consideration of the sedimentary deposits. These are chiefly marine or lacustrine. The marine are formed in the way already mentioned, and the shoal seas around a. great portion of these Islands mark their extent. On the western coast of the North Island, it is evident vast tracts of land have been gained from the sea, by the deposits of the Wanganui, Rangitikei, and Manawatu rivers. Near the coast, in that part, the land is generally low, covered with gravel or shingle, and with large quantities of drift timber; inland it is alternate swamp and grass with parallel ranges of ancient sand hills, now covered with a growth of fern. Near the sea, and especially near the mouth of rivers, large quantities of sand are blown up from the shore, and form drifting sand hills. This is, evidently, a portion of the matter brought down the rivers by the floods; the mud being precipitated to the bottom of the sea by the coagulating action of the salt water upon it, there gradually forms a compact mass: but the sand having nothing to fix it, is, by constant attrition, washed finer and finer, and then thrown up by the high tides in large quantities on the shore, whence the sea breeze speedily conveys it inland.
The vallies of New Zealand are not numerous or extensive; indeed the almost entire absence of them, and the acute pointed hills, which are only separated from each other by deep ravines, are to be considered as amongst the peculiar features of this country, and as most of these have never been touched by the hand of man, they enable the Geologist to observe the exact state in which they were first upheaved. The remarkable way in which the surface of these Islands was fractured when first elevated, is yet to be observed as plainly as though it had recently taken place; for whilst one side of a hill is covered with the debris of primitive rocks, gravel, and vegetable mould, the other is either ochre or pipe clay, destitute of any rolled stone, without soil; the fern also on one side is of a more luxuriant growth than on the other. The country is cracked at an angle of 45°.
Another kind of sedimentary deposit remains to be noticed,—
Whilst the Geologist marks these strata and the volcanic features of the country, he is also struck with the frequent upheavements the various localities have undergone. No one can walk from Wanganui to Taranaki without observing the many alterations of level which have taken place in that district. Near the north head of that river he beholds, at low water, the stumps of ancient trees still maintaining their position in the sea; and on the shore another level appears with numerous trees jutting out, which are covered with lofty sand hills. Wai Totara,—the river of Totara trees,—takes its name from a thick grove still standing in its bed, which so obstructs its course that a canoe can hardly wind its way amongst the many trunks which rise up in it. At Manawa-pou, where the cliffs are little less than four hundred feet high, large stumps are also seen standing in the ocean, where they have braved for years the force of the violent surf which breaks upon that coast. Further on, the cliffs become even yet higher, and there also similar remains of forest are seen at the level of the ocean, above which is a thick stratum of blue clay, containing numerous marine deposits; upon this there is another level with large trunks of trees, which are covered with alternate strata of gravel, shingle, and sand, then another layer of timber is seen, upon which are other deposits, forming the present surface of the land.
By reflecting upon these changes, it is at once perceived how many convulsions must have shattered the land, alternately elevated it, allowing time for a stately growth of timber, then sinking it again into the depths of the ocean, where, year after year, age after age, the gradual deposit of mud, finally attains a thickness of more than a hundred feet, another convulsion
The sure indications of coal, which further along the coast crops out, betoken a series of more ancient convulsions. Modern subsidings of the earth's surface to such an extent are, happily, rare, although, doubtless, many occur in places where there are none to see or to make them known. The natives have several traditions of lands and islands having been submerged. There is one of an island near Taranaki, which had a very large Pa upon it, suddenly sinking with all its inhabitants during the night; of another at Patea, and of an island in Cook's Strafts, called Titapua, thus disappearing.
That these islands have been disrupted by former convulsions, is seen by a single glance at the map; but the period is, perhaps, as far back as the general disjunction of the continental line of which New Zealand is only a surviving link.
A few words remain to be said of the rocks of New Zealand. In the North, the basis is whin, above which is an ochreous clay, containing bright particles of magnetic iron, which
Magnetic iron sand abounds in many localities; it is heaped up on the shores in hillocks of several feet in height, and it has been found to be very pure, and will eventually prove a valuable article of commerce.
A Limestone Cave, at Pukemapau.
These limestone ranges are remarkably destitute of fossils, but generally they partake more of the purity of marble, although the surface rock contains many particles of clay stone gravel. At Mokau there are numerous caves, in some of which the bones of the Moa have been discovered. About a mile from Pukemapau, we came to a large care in the limestone range which is here first met with. It is called Tanaure-ure. It has a large lofty entrance, with a native Fuschia growing at its mouth, bearing a more delicate flower than that of the ordinary kind Huge masses of stalactite hang pendant from the roof, and, further in, we perceived a chasm, which, when a stone was thrown, told us there was water at the bottom. By the aid of a candle, we found our way down, when we came to a fine crystal stream, about a foot or so deep, which was soon passed. Having ascended the opposite side about twenty feet, and crept through a narrow passage among stalactites, which were united with the floor, we entered another apartment hung with transparent stalactites of every form and size, which gave it quite a fairy look; thence we entered two other rooms, equally ornamented. As we had no ladder, we could not reach other passages, which were some height from the floor, and, eridently, led to other rooms. The travellers who had visited this cave, have made dreadful havoc amongst these natural beauties; breaking off more than they could carry away. But many had evidently been broken long before Europeans visited the place, and, formerly, the natives were too superstitious to enter such spots: large fractured stalactites, having smaller ones attached to their extremities, were observed. The solid rock, too, on both sides, was fractured in regular lines, this hed evidently been done by earthquakes, which most probably, had caused many of these pendant masses to fall. Some of the stalactites must have weighed a ton, and were full eight feet long, and two in diameter. The rock was of a pure cream colour. Under the stalagmite which covered the floor there was a layer of dark vegetable soil, but, although it was dug into, no bones were found. The length of the cave was estimated at about a hundred feet from the entrance. The natives stated that there were many similar caves, some of which are quite filled with Moa bones.
Of the rocks of the Middle Island little is at present known; but as they are reported to be chiefly primitive, it is very probable all the precious metals will be found there in abundance. The rock which confers its native name on the island—Pounamu, green jade, is abundant and highly prized by the New Zealanders, who manufacture their ornaments and the much-valued Mere from it. Portions of it are so transparent and lustrous as to render it worthy of a place amongst the precious stones.
He Mermere Pounamu Pesented to the Queen.
Roto-Mauana, The Warm Lake.
I cannot better conclude this chapter than by giving an account of a visit which I paid to the Warm Lake.
The first view of Roto-Mahana is very remarkable, and cannot fail to excite the traveller's astonishment. The lake lies in a great hollow, evidently a crater, flanked on the side by which we approached its margin with lofty precipices; but containing a considerable extent of low swampy land along one of the shores; the opposite bank is formed of hills, literally covered with boiling springs, emitting volumes of steam, and the soil being of red or white ochre, gives the whole a most
(porphyrio) and sea birds, which appear to delight in the warmth of their abode. Two of these islands present a singular appearance, being composed of misshapen rocks and ochreous hills, filled with boiling cauldrons and jets of vapour, intermingled with manuka trees and native huts, on reaching which, the stranger scarcely knows where to set his foot, lest he should tread on unsafe ground, the whole surface being very hot, and overspread with fragments of former puia.
When we came to the border of the lake, two canoes put off from one of the islands, to convey us over. Being desirous of ascertaining the temperature of the water, I kept my hand in it whilst crossing, and found that it varied from 90 to 120 degrees Fahrenheit; the difference of heat in places may be attributed to the innumerable boiling springs at the bottom of the lake, the existence of which was detected on the surface, by their bubbling up and noise. The lake appears to be of great depth—the water had no peculiar flavour.
On reaching the island, we were received by the natives with a loud welcome; and after a short stay, we went, during the culinary operations of our hosts, to examine one of the puia, or hot springs, in the vicinity, and a more remarkable place I never saw. It had the appearance of an immense flight of White marble itsifs, each step being from one to three feet in height, of a silicious stone, formed by the deposit of the waters; in some places of a beautiful pale pink color, over which about two inches of warm water fell. I ascended this magnificent and unequalled staircase, some parts of which were so slippery, that I had some difficulty in keeping my footing. One of the steps presented merely a rim externally, and formed a basin, about four feet in depth, of beautifully clear water, having a greenish hue, like that of the lake over which we had passed. Neither I nor my companion could resist the tempting luxury of the bath which was before us. We found the temperature to be nearly 90°, although it varied in each of the three compartments into which the bath was divided. Afterwards, I
Tukupuarangi,” or the Cloudy Atmosphere, from its always being shrowded with vapour. The surrounding hills are covered with dark green fern, which sets off this wonderful work of nature to greater advantage. So large a number of boiling springs in so small a space, I Never beheld; indeed, I could distinctly hear the noise of several at the bottom of the lake, and others boiling up furiously from their subterranean receptacles, all which convey to the mind of a traveller a feeling of awe and insecurity. It is not without some hesitation that he treads the ground, fearing at each step lest the crust should give way and plunge him into the hidden depths below.
The sun had set when we returned to the island, and finding that our natives had gone on to Piripai we followed by canoe, gliding amongst islands covered with rushes, and every instant starting the wild fowl from their warm retreats. We landed in a retired nook shaded with trees, and after securing the canoe we walked to the village, which is seated on the
The next morning I arose early and accompanied by my companion, we paid a visit to the largest puia or boiling spring called “Te Tarata.” At the first view its appearance is that of an immense flight of steps, of a circular form, with water flowing over them, which seemed to freeze as it fell, assuming the color of snow. The water here is of a different character to that of the Tukupuarangi, being of a bluish, milky hue, and having a very soft and slightly saline flavour: the change in its temperature I found very striking, for in some parts it was quite cold, while in others it was warm or hot. On some of the steps there was a very slippery deposit of a brown ochreous substance; on others, a formation closely resembling a kind
puia; the elder one, who was carrying an infant, went to take out a basket of potatoes which had been cooking in it; when, standing on the verge, the infant struggled in its bearer's arms, and it is
These wonderful works of the Creator, while they excite our admiration, cannot be looked upon without awe: it is here we see a portion of the grand laboratory of nature, where the process of resolving and renewing is constantly going on; here we see how easily soft and impalpable powder can be cemented into solid stone, and the apparently indestructible rocks be either softened and reduced to mud, or sublimed so as to fly off in gas.
Cooking at a Boiling spring.
Chapter XVII.
Climate.
Night Encampment.
The Climate of New Zealand is, perhaps, one of the mildest in the world, certainly the most so of all the colonies belonging to Great Britain. Extending for more than a thousand miles, from latitude 34° to 47°, in the form of a long curve, its northern termination being in the parallel of Sydney, and its southern beyond that of Van Diemen's Land, it has throughout an equableness of climate, which is remarkable. The general width of the isles not being commensurate with the length, causes the sea to have great power in reducing the heat of summer and the cold of winter. The wannest part has not the heat of Sydney, nor yet the cold winds there felt; the most southerly part has still the fern-tree flourishing in all its luxuriance, and its forests retain their summer foliage. Whilst
It is generally said there are ten degrees difference between the northern and southern hemispheres, the latter being so much colder than the former. As far as my experience goes, it is not correct; this does not apply either to New Holland or New Zealand. The chief difference between these islands, and lands in a similar northern latitude, appears in the latter, having a greater amount of summer heat and winter cold to that of New Zealand; in the warmest part, the thermometer seldom rises beyond 80° in summer, or sinks below 40° in winter. There is occasionally ice as thick as half-a-crown, but that is of seldom occurrence; in general, though the nights of winter are cold, the days are delightfully warm and fine. In the southern parts of New Zealand, the prevailing character of the winter is cold wind and rain; in the parts where the island attains a greater width, there are generally three frosty nights at the full of the moon. In the interior, the winter's cold is greater, and the frosts more frequent, but the days are warm and fine. There also in summer, the heat is greater than on the coast. The snow occasionally falls in some parts of the Middle Island, but does not remain in the North Island; it does not fall near the coast, only on the interior elevated plains. During a period of fourteen years, once only have a few flakes fallen at Wanganui, in the night, but it was only seen on the hills until sunrise.
The two highest mountains in the Northern Island are Tongariro and Taranaki. The snow line is about 7,000 feet
Forest Scenery.
From climate we naturally pass to the consideration of the healthiness or unhealthiness of the country; and in this respect, we shall find New Zealand, perhaps, not inferior to any country. It is naturally healthy; and those who have come to its shores in a delicate state, have, in general, been speedily restored. The chief diseases of the country are those affecting the nerves; but these, in a great measure, are to be ascribed to careless exposure;—the climate being so mild, numbers sleep out, throwing themselves on the ground without any protection from the heavy dews, beyond, perhaps, a cloak. This cannot be done with impunity. Rheumatic pains, fever, &c., sooner or later, will remind the person of his imprudence; they become so naturalized in the system, as never afterwards to be eradicated. But those who take a tythe of the precaution
But it is not the consideration of the natural healthiness of the islands, so much as the degree in which they will be influenced by European colonization. It is well known, that when the West Indies and America were first discovered, they were remarkably healthy, and free from disease; but after being colonized, they rapidly deteriorated. This has been and is still the case in Australia and Polynesia. The European intercourse is not of unmixed benefit; if we impart good, we also bestow evil. In the old countries, every disease is naturalized, and although not developed, yet the seeds remain in the system, and thus we unconsciously communicate it to the natives of the lands we occupy; in fact, we introduce sickness by the very vapour which imperceptibly emanates from our bodies. In some degree this may be occasioned by the different mode of living; by the food and raiment we introduce. In their natural state, they were so simple in both, that there was little place for disease; and if man escaped the accidents of life, war, &c., he died as a matter of course from extreme old age. The animal machine lasted until its various parts were fairly worn out. I have noticed this especially with the teeth, having seen those who have attained extreme old age with all their teeth perfectly sound and firm, but worn down to the very gums. I have no doubt the same was formerly the case with our forefathers. When curate of a very ancient church in the Isle of Ely, I recollect that whenever an unusually deep grave was dug, the teeth of the skulls thrown up were thus worn down. This will not be the case long in New Zealand; the natives are now subject to decayed teeth almost as much as Europeans, and they lose them the same. On the subject of teeth, it is remarkable, that those of children born in these colonies are invariably bad, both in Australia and New Zealand, and they very early lose them.
Ectropium, the turning inside out of the eyelid, is very common, and was more so in former days: smoky houses are probably the chief cause of this complaint. Insanity is far from being uncommon amongst the natives. The poor sufferers
Albinos, though not numerous, are yet occasionally met with: they have generally an unhealthy and idiotic look; their countenance is very red, and the hair either sandy, white, or bright red, with blue eyes. Some of these persons were afflicted with insanity, and partly leprous. They are supposed to be the fruit of illicit intercourse of spirits with their females.
Scrofulous diseases are now general amongst the natives; originally introduced by Europeans, they are now naturalized in the system, and propagated in their offspring, and have become a chief cause of mortality amongst them.
The first time the influenza made its appearance in New Zealand was in 1844, and so generally did it prevail, that scarcely an individual escaped; the poor natives were affected so severely, that many of them were cut off. The same complaint was raging in all the Australian colonies, as well as in the various settlements of New Zealand. The Australian papers, which made us acquainted with this fact, also recorded another contemporary circumstance, viz., that immense quantities of fish were thrown up on all their shores; this was likewise the case in New Zealand, from which I inferred that there was a common cause for the phenomenon, and this I attributed to the escape of large quantities of noxious gas from the bottom of the sea, which killed the fish, and affected men, by vitiating the atmosphere of certain parallels. It has been noticed that after any violent earthquakes, when deleterious gas has been ejected, much sickness has invariably ensued. In later years, I recollect the Bishop remarking, that he found the natives of some little lone isle all prostrated with the influenza, although no vessel but his own had visited it. We can, therefore, only attribute these
Rewa-rewa, on the Manawatu river.
But these visitations have been rare, and at long intervals of time;—the diseases we introduce are permanent, and until the native constitution is assimilated to that of the European, the mortality will preponderate on their side. Our countrymen, however, are inclined to fancy that all these circumstances are conspiring to exterminate the native race, and that before many years are passed it will be extinct; that the Maori population is rapidly diminishing; that disease, induced by drinking, as well as other causes, are all aiding to cut off the aborigines, who everywhere disappear before the European race. America is a favorite example.
There is good reason, however, for doubting the accuracy of this conclusion. From a census carefully taken in 1843, and another in 1853, it is found that the numbers have not decreased, but slightly increased, during that period.
In 1843, the population of Waitotara was as follows:—Males, 196; females, 157; total, 353.
In 1853, the population of the same district was—males, 211; females, 173; total, 384.
Increase in ten years—males, 15; females, 16; total, 31.
In 1843, the population of Whareroa was—males, 34; females, 20; total, 54. In 1854 it was—males, 49; females, 33; total, 82.
The results were similar in every instance; but it is highly probable that another ten years will render them much more favorable. This opinion is grounded upon the alteration for the better which is taking place in their food. Ten years ago, in my district, the native did not cultivate wheat, and did not possess cattle; he has now abundance of both; in fact, of the
In estimating the population, the grand error appears to have been the over-rating that of former days. The traveller seeing the remains of fortified pas on almost every high hill, their parepare, or trenches, still indicating their existence; and finding these remains exceed the number of places now seen, he concludes the race is rapidly diminishing, and this appears very natural. I thought the same, until I became better acquainted with them and their ways.
The insecurity of life in former days compelled them to dwell in fortified places, and these were always situated near their cultivations. The native had no idea of renewing his land when exhausted by successive cropping, and, in fact, had no necessity for doing so, having such an unlimited extent at his command; therefore when he found the land no longer able to yield him the usual return, he abandoned it, and sought a fresh locality for cultivation, and there erected a new pa for his defence. When I first came to Wanganui, I laid down the course of the river, and marked the pas on its banks; there are scarcely any of those places now inhabited, all having been abandoned for fresh ones. In fact, their abodes may be regarded rather as fortified camps than towns, their stay in one place being only until they have exhausted the surrounding country. The conclusion therefore is, that the native race was never very numerous, and that the present ills, which threaten its existence, are more than counter-balanced by the advantages of better food and clothing, and an altogether improved way of living. As religion, civilized habits, customs, and peaceful pursuits gain ground on the savage life of former days, the New Zealand race may not only endure the evils consequent on civilization, but even gain thereby.
The population of these islands has been variously estimated,
Relative to their wars also, we are apt to draw false conclusions, and to imagine that the contests of so fierce a people must necessarily have been very bloody; but it must be remembered before fire-arms were introduced, the battle was chiefly a trial of skill and strength between the principal chiefs, and that the fall of one was often the signal of flight for his people; the slaves seldom taking any very active part, as oftentimes those their masters fought with, were their relatives. The battles of David and Goliah, Hector and Achilles, were much the same as theirs.
Even when pas were taken, and tribes destroyed, many escaped who joined others, and thus the extinction of a tribe was in fact little more than the extinction of a name.
When fire-arms were first introduced, they certainly occasioned for a time an increased destruction of life, and rendered their battles far more bloody. This was the case with those of Hongi and Raupara-ha; but it only continued until they became more common, and equally dispersed amongst them, and then they brought the reign of the hero, or demi-god, to a close, when the personal strength and prowess of the chief gave him no advantage in fight over the despised slave; and thus, now-a-days, the nobility of the land are decidedly less anxious for war, when they are as liable to be shot as their slaves; they feel it does not add to their dignity, but may bring their dignity to an iguoble close. Therefore, the advantages of peace become more perceptible, and are a guarantee against future wars.
The chiefs are now leading on their people to improvement, using their influence to raise funds for the erection of mills, and the increase of their property.
A ko, or Native Spade.
Auckland
It is remarkable, that whilst no country has been benefited more than Great Britain by her colonies, no government has paid less attention to them. They have founded themselves by that inherent energy which so peculiarly belongs to the Briton, and not by the fostering care of a paternal government. Even to this day there is no general plan of emigration adopted, and no energy displayed in carrying out the present system. There is a lifelessness and deadness on the subject, which is perfectly amazing; and when we look at the energy displayed by the United States, the aid she affords her emigrants, the facilities she gives them of acquiring a home, we cannot wonder at her obtaining more than nine-tenths of those who leave their native shores: nor can we be surprised at the rapidity of her rise, compared with that of our colonies.
The conduct of Great Britain on the subject of emigration is perfectly suicidal. No empire possesses such an extent of country, enjoying a mild and genial climate, which remains unoccupied, and no kingdom has such an overflowing population to people it, with such a certainty of general benefit to the empire; and yet it does not make any real effort to accomplish so desirable a work, though the doing so would relieve the parent state from a surplus amount of population which remains idle at home, an incubus on the industry of the
The judicious bee-master has always his spare hives prepared to receive the successive swarms before they are thrown off, well aware that by his neglect of so necessary a provision, he would be the loser, and that the amount of his honey depends on the number of his hives. Precisely the reverse of this has been the policy of Great Britain. Year after year she throws off her swarms without any provision being made to retain them within the limits of the empire. They have, therefore, passed on to increase the power and resources of another state; and to what a sad extent this has taken place, see the astounding population returns of the United States. There was no reason why the myriads and millions which have gone to swell out those returns should not have been located in the wilds of Australia, but the want of a more liberal policy in our Government. It has sought to drive a hard bargain with the emigrant, who, rather than submit, renounces his allegiance to so selfish a mother.
We do not invite emigration to our colonies, and the present amazing growth of that infant giant nation forms a striking proof to the world of England's unmotherly care for her children. This is seen in the difference between the price of land in the Australian Colonies and in the United States: the latter, which is comparatively near at hand, merely demands the sum of 4s. an acre, and gives the applicant the right of selecting any unoccupied spot, in any district he may please, and without delay, for every place has its land office; whilst in those antipodal realms, which can only be reached after a long and expensive voyage, the emigrant finds the minimum
This is the present state in the Australian Colonies;—little or no land is sold, and before the gold fields were discovered, there was no emigration worth speaking of. Up to 1838, land was put up at 5s., and though it often realized £1, still the chance of obtaining it for 5s. induced many to emigrate, and the amount of the land fund was very considerable; but immediately a less liberal policy was adopted, and £1 became the minimum price, because the founders of Adelaide thought fit to make it theirs, and had influence enough to carry the point in Parliament,—no sooner was this done, than the tide of emigration totally stopped, no land was sold at all, none could be found who would run the chance of getting it for £1; and it was from the time of raising the minimum price in Australia, that the emigration to America increased in the same ratio that it decreased there. It is well known, that the greater part of New South Wales is barren, which makes the folly of high prices more apparent, as there is no difference made in favor of poor ground.
But this is not all. When settlers could not afford to buy land at such a price, they obtained licences to squat; and thus for the amount of about £10 a year, they acquired an almost unlimited run for their flocks; and as this licence became renewable, it gave them a certain hold on the land, and kept them from becoming proprietors; it filled the country with a scattered and lawless population, and impeded its real advancement.
With the discovery of the gold fields, came again a flow of emigration. At the very time gold was discovered, sixty vessels were reported as being laid on for California; all were stopped. Multitudes flocked to the diggings; some acquired
From Australia, a ten days' sail brings the emigrant to New Zealand. The climate is more inviting, the scenery more enchanting, and the land infinitely more fertile as a whole; for whilst Australia has its rich and fertile oases, equal to any in the world, they stand in the midst of deserts, vast plains of iron gravel, and gum trees. In the northern island the prospect is more hopeful; the shrewd and discerning spirit of the late Governor, saw the extreme absurdity of keeping up the high price of land; he tried to do so, but seeing the evil of it, he gave way; he reduced it to the fixed price of 10s. per acre; and if the land should not be thought worth that sum, it is to be put up by auction at 5s., but any one, by putting down his 10s., can be immediately registered as the owner of any unselected spot. This was
The first thing which benefited the Cook's Straits Settlements, was the sale of land scrip, or compensation land orders, given to the settlers who came out under the New Zealand Land Company, for the non-fulfilment of its engagements. Much of this found its way into the market; it gave the Governor a correct idea of the true value of land, and doubtless had something to do with his reducing the price. These land orders, sold at from 5s. to 8s. per acre; they made a sensible difference in the amount of population, and gave the first impetus to emigration. As an example of this increase in the settlement of Wanganui, by the census of 1843, the European population was males 132, females 78; total 210. In 1847, the war and general depressed state of the country, diminished this to 110. In 1851, when the sale of scrip reduced the price of land, the population of the district was males 349, females 196; total 545. In 1854, when the Government sold the land for 10s. per acre, males 570, females 391; total 961. One of the chief things now wanted, is a surveyor's office, with proper persons to mark out the lands for selection. At present, the stranger must find out the unlocated spots the best way he can; many are told there is no land to select, and for want of a proper officer to point it out, they go away disappointed and disgusted. There is a carelessness and a slovenliness in all these matters, so essential to the well being of the country, which is anything but creditable to those in power.
From the northern island, we pass over to the middle one, where the Canterbury settlement has been formed, the last
The Balmoral Estate is seven miles by five—22,400 acres; purchase-money £31,000, or less than 28s. per acre.
It need not be added, very little of this valuable settlement has yet been disposed of at that price, nor is it likely that
The Boulder Bank Harbour, Nelson.
If our substantial yeomen knew that land was to be obtained in Australia at half the price for which it is sold in America, neither the distance nor expense of passage would deter them, and soon would that island continent be peopled. How important, how desirable! We have now colonized that country nearly 70 years, and so far from having towns and villages springing up in the interior, we actually have not even explored it, and know not whether it be lake or swamp, sand or mountain.
In 1849, 299,498 persons emigrated from Great Britain to America: of this great number only 41,367 went to British America, the rest went to the United States. Since that period, the annual number has greatly increased. Could but one year's entire emigration be secured for Australia, what a change would be effected. Let the Government adopt a liberal policy, and there can be little doubt it can and will be done; and surely this boon is not too great for those going to such remote regions: at any rate, it is well worth the trial, to retain
Another consideration remains to be noticed. Let a liberal system be adopted, and it would generally tend to retain and increase the emigrant's attachment to his native land, when he could feel that it had exercised a paternal care for him on leaving its shores, by thus providing means for his future welfare. Had such a plan as this been sooner adopted, it is not unreasonable to suppose, that there would not have been any of that dissatisfaction and republican spirit which now, more or less, pervades the British colonies. A feeling so unnatural, can only be traced to the ruined hopes of those whose disappointed expectations have had their origin in their country's neglect of them. Under a different system, the love and attachment of the distant settler, will still fill his breast, and be transmitted to his children's children, for the land of his forefathers.
It must be confessed, that there is a party strongly opposed to cheap land, from the fear that it will make all proprietors, and destroy the laboring class. This is especially the fear of the gentleman settler, and the successful speculator: the one fears the want of labor, the other the depreciation of his property.
There can be no doubt that, whether the price of land be high or low, all will be landholders, and labor will be high; it is neither possible nor desirable to hinder this. The industrious will get on, and possess land. Even in New Zealand, large land proprietors have been compelled to pay their butcher's and baker's bills with land. Mr. Peel, the founder of the Swan River settlement, found little benefit from his monster grant, many as his acres were; they were soon paid away for labor, and his servants became the chief men. In fact, all those fanciful theories of transplanting society, in all its artificial relations and integrity, to a remote wilderness, is about as feasible as the removing of an aged oak, with all its roots and branches, from its native forest to the antipodes. The colony must pass through its varied stages
There is one great want felt in all these infant settlements, and that is of roads and bridges, and other public works. Labor being high, and the colonial resources small, there is little chance of these necessary works being completed without aid. Few colonies can boast of so many public works, and such good roads, bridges, hospitals, &c., as New South Wales, and in this respect there is a marked difference between that country and Victoria, where all these are wanting. The former is indebted for them to the convict, who supplied an amount of labor which could not otherwise have been procured. When the home Government proposed to continue sending its convicts, there was a general outcry, lest such an influx of crime should have swamped the morality and virtue of their society, which would not perhaps have been very difficult to be done, and therefore their fears were just. Neither was the plan proposed by Government one likely to answer. It might have made the convict hypocritically good,
If some were sent out for long periods, and those in detachments, suited to the wants of the different provinces, under proper surveillance, there could be then no more reason to fear their presence, than there is of them whilst in their hulks or jails. If each colonial town had its convict gang, how many public works might be made, which otherwise cannot be hoped for. This is actually what is now being done by the Colonial Government with their own prisoners: they are thus employed, and it is very proper they should be, as the most likely way to reform them. At any rate, the view here taken may perhaps be worth further thought and consideration.
In whatever part of the world we live, there is much in the present day to excite our wonder and astonishment; the mist of ages, which shut out the southern hemisphere from our view, has well nigh disappeared, and revealed its remote continents and sunny isles to our view. The lands over which but a few years ago only the naked savage roamed, and where the cannibal held his horrid feast, are now become the habitations of civilized man,—happy homes filled with all the costly productions of the world, have there been formed. The fiat has gone forth,—let them be peopled, and every difficulty is being removed. The attention is compelled to be given to these remote regions. Here we see a controling Wisdom displayed which cannot be denied.
When the sterile and uninviting regions of North Western America appeared, less likely to be peopled than even Australia, gold, the loadstone of attraction, was suddenly discovered. Cities, towns, and villages, sprung up, as if by the touch of the magician's wand. It did not take ages to build cities in those out-of-the-way lands, as had been the case in the old world; it did not even require years—months sufficed.
But the attractive power of Californian gold, threatened to depopulate even the little colonies of Australia and New
But is the work finished? No, it is only commenced; it is but an earnest of what is to come. The world is made to be inhabited; and the inhabitants of the crowded cities of Europe will no longer remain satisfied with being there pent up. But now that channels are formed to carry off the various streams of emigration, they will flow along them to the fair realms which wait to receive them.
And yet a few more years, and it requires no prophetic voice to declare, that, vast as Australia is, it shall be peopled; cities and towns shall arise, containing their temples of the living God! The New Zealand isles shall be a new Great Britain, and the whole earth shall be filled with the knowledge of the Lord, as the waters cover the sea.
Mount Taranaki, or Egmont, From Warratea.
Chapter XVIII.
Native Chiefs.
The kiri kiri Station, bay of Islands.
Rangihaeata, at the very time of his receiving these presents, was protecting Pitama, the man who murdered the Gillespies, a year or two before, and that man was living in the pa with him.Closely connected with the subject of colonization, and general advancement of the colony, is the treatment of the native Chiefs. With a few exceptions, this subject has been too much overlooked; and yet more than many are inclined to allow, depends on those who are still the lords of the land, and supreme in their own districts. Their power has been undervalued, but whenever anything has occurred to call for its display, the settlers and Government have found that it is not imaginary. Governor Hobson, immediately after the signing of the treaty at Waitangi, expressed his intention of giving a small annual pension
tutu (troublesome).”
British law is nominally established in the land, but it is only nominally, and likely to be so for years, unless some measures are taken to obtain the co-operation of the native chiefs. Two instances which fell under my cognizance, may be selected from a host of similar ones, to prove the necessity of something being done. A troublesome native had a quarrel with one of the settlers; there were faults on both sides. The native considered himself injured; having built a house for the other, for which he had repeatedly asked payment in vain. The native then went and plundered the other's house of what he thought was an equivalent for the debt. This made a great commotion. The settler called from one side of a broad river to the native on the other, who, having been told that he would be thrown in prison, fired at the settler, who then lodged his complaint with the magistrate.
A warrant was issued for the apprehension of the offender. The native policeman had not courage to execute it. The
The next case was the violation of a settler's infant daughter, aged about six, by a native lad; the same wavering vacillating conduct was adopted. The magistrate went to the neighbourhood where it occurred. The culprit, with a number of his friends, attended; there was nearly an equal number of the settlers present. The magistrate proposed that he should go to the town to be tried: his friends of course refused, knowing that there they should be unable to defend him; and thus his visit was worse than useless; and the culprit went back with his friends in triumph, without anything being done to him. Even without physical force, moral influence, properly used, would have prevailed; as it was, he escaped altogether.
These two instances are sufficient to show, that at present
One of the great wants of New Zealand is roads. They are as essential to the welfare of the community, as arteries are to the body; and until they are formed, no great progress can be expected to take place. Settlements have been formed in almost every part of the Northern Island, from the Bay of Islands, and even further north, from Manganui to Wanganui and Wellington, and these may be said to encircle the entire island; yet, at present there are not two places connected by roads. Each located spot is as completely isolated as if cut off by a strait, as many miles wide as the places are distant. It is evident, that the sooner this is remedied, the sooner will the settlements advance. Governor Grey made the attempt to connect Auckland with Wellington by a grand central road; but directly the chiefs of the interior heard of it, they declared their determination not to allow it. The project was given up. It is evidently necessary that roads should be made, and equally so that the consent of the Chiefs must be obtained; and this can only be accomplished by conciliatory means, and not by force; for such is the character of the country, that it could not otherwise be done without exterminating the entire race, and even that could not be effected without there being first a great sacrifice of life on our side.
How then are roads to be made? By simply doing what ought to have been done at the commencement of the colony. The head Chiefs must be acknowledged by the Government as officers; they must be treated and consulted as such. Their native rights, as British subjects, claim to be represented as much as our own; and until they are, there is no advantage derived by them from their alliance with us. They will continue to feel as Honi Heke did, that their connection with us has been a degrading and not an elevating one. Honor them,
Several Chiefs, indeed, have been appointed assessors, and as such have a right to sit with the magistrate; but even this honor is not intended to raise them; it is only in purely native cases they are entitled to sit, those they are enticed to bring before the magistrate, in order to accustom them gradually to submit to British law; and to coax them to do so, the assessor receives 10s. each time he attends. Even when the case is one of dispute between a native and European, he is not entitled to take part in the judicial proceedings.
The general estimation of them is, “Oh, they are only Maori.” But these despised natives have not forgotten that they are Maori Kings, and dwell in districts where they have
pakeha noa—the person of no consequence.
The country, it is true, has got a popular form of government granted it, where the councillors are little less numerous than their constituents; and there is nothing in that constitution to hinder the native from being a representative of the people as well as his European neighbour. But has anything been done to make the native acquainted with his newly-acquired rights? Were any of the writs for electing members sent to them? That would have been quite preposterous in the idea of the settlers. Such a step was about as likely to have been taken, as for the South American States to have summoned their slaves to their councils, or the Northern States to have sat with a man of color. Nor must these strictures be confined to us in New Zealand. The notorious despatch of
But, without carrying this subject further, which might easily be done, let us consider two means for effecting the permanent benefit and union of the two races.
The first is, that a certain number of the high Chiefs should have a seat in the General Assembly; the second is, that they should be acknowledged as the preservers of peace in their several districts;—and to make sure of their ready support in all such cases as have been enumerated, that they should be salaried. This is no more than our own members expect, as they have all their expenses paid. Supposing a dozen high Chiefs received £100 a-year each, and twice that number of secondary Chiefs, the half of it; what would the amount be compared with the benefits acquired. The government would have firm supporters in places where, at present, it has no
Another great object also would thus be effected—the acquiring land. If anything be calculated to give an idea of the general native feeling at the present moment, it is their views on the subject of land. The anxiety showed by Government to buy, and the effect that desire has upon the native mind, is very perceptible. Immediately a district is sold, they are made to feel that they have no longer any business in it. The injudicious way in which some settlers have ordered the natives from their doors, has been very grating to their feelings. It is true, many are troublesome, very troublesome; but the law of kindness should never be forgotten; the doing so has caused many evils, by gendering feelings of revenge in the native mind. At the very time the natives of Kapiti were offering addresses to the Governor, expressing their sorrow for his departure, and their deep regard for him personally, the Governor imprudently broached the subject of buying Waikanae, when he was treated with rudeness, if not insult.
On a former occasion, I accompanied the Lieut.-Governor to Puratawa, the residence of Rangihaeata. The old Chief seemed much gratified by the visit, and evidently regarded it as a compliment. He received us in the marae, sitting in front of his house, with his wife, or wives, and friends on one side, we placed ourselves on the other, where new mats were laid for us to sit on. After having sat some time, we were
But this last year witnessed the holding of a very important meeting amongst the natives, which plainly proved what their sentiments were. During the preceding year, a deputation of Chiefs from Otaki, with one from Wanganui, went to Taupo, Rotorua, Maketu, and Waikato, with the ostensible object of getting the interior Chiefs of the island to submit to the authority of the Governor, but with the real intention of trying to form a confederacy of all the tribes, and to appoint one Chief as a King or Governor. The most influential Chief who went was Matene te Whiwhi, of Otaki, the nephew of Rangihaeata, a very shrewd intelligent man, who speaks a little English, and lives in the European style, in a very good house. This Chief, although much noticed by the Governor, and in fact by most of the influential settlers, no doubt felt his political degredation, as well as that of his countrymen. It was, therefore, through him that the deputation to the interior arose, and although he was baffled in his plans by the jealousy which each great Chief entertained of any native standing in a higher position than himself, still he did not give up his efforts. He brought a letter signed by the Rotorua and Maketu Chiefs, addressed to those of Wanganui and Ngatirua-nui, expressive of their desire to live in peace with all. The substance of it was as follows:—“We salute you all: this is our word to “you,—New Zealand is the house, the Europeans are the “rafters on one side, the Maori are the rafters on the other “side; God is the ridge-pole, against which all lean, and “the house is one.” This was all Matene succeeded in obtaining from them; but immediately he returned, he wrote
Tai poro henui, or the finishing of matter, and there all the head Chiefs from Wellington to the Waitara, a distance of near three hundred miles, assembled. Five hundred were present, and much speaking and bad spirit was displayed. The result of it was, their determination to sell no more land to the Government, and to hinder any who felt disposed from doing so. It was not many months after this meeting that a Chief at New Plymouth did offer his land for sale, and, when he went to mark out the boundaries, he was shot with several of his tribe, which led to reprisals, and there is much fear that the evil will extend. The natives feel, the more land is sold the more are they weakened; and their feeling is correct, so long as they are denied equal privileges with ourselves. When they find the parting with their surplus land is not also parting with their political existence, then, I am persuaded, there will be no difficulty in obtaining, at an equitable rate, that land which they, from the smallness of their numbers, cannot make use of.
Another thing is also to be borne in mind, viz., that all the central tribes are independent; it was only a few who signed the treaty, not more than a dozen tribes; the rest are as independent now as they were before the landing of Captain Hobson, for, by our own declaration, they were proclaimed independent. And now it becomes us to show, that if they lay aside that independence, they really gain something. Hitherto, our gain has been evident; theirs more doubtful. It is the perfect union of the two, that will lay the foundation of future greatness,—let it be done by basing the fabric on justice.
By the treaty of Waitangi, the right of Pre-emption was granted to the Crown, which means that no land should be sold by the natives to private individuals, but only to the Crown. It is a great question whether this exclusive privilege has been beneficial, or, rather, whether it has not been positively injurious.
The Crown only purchases a district at a time, and the natives, when they have sold and vacated that district, not only feel it more, but also, that with the land, their mana, or power, has gone likewise; few, therefore, can now be induced to part with land. This is the universal complaint at Auckland, at New Plymouth, at Kapiti, in fact, everywhere, and as the cattle and goods of the natives increase, and they are doing so rapidly, it is most probable the difficulty of purchasing land will increase also. On these accounts, important as it is that settlers should be obtained for New Zealand, it is still more so, that lands should be procured for them beforehand, and it is evident there will be much difficulty in doing so by the present system. Further, should the natives persist in their present determination of not selling, they cannot be compelled to do so; they are their own masters, and we have guaranteed to them all the rights of British subjects. What then can be done? The remedy is simply to do again what Governor Fitzroy did, and for which he got so much blame. The Penny an Acre Act, as it was termed, I have always regarded as one of the wisest measures which has been adopted, either before or since. The meaning of this Act requires explanation. It is simply this: the Governor waved the right of pre-emption, and allowed individuals to purchase from the native proprietor, subject to the approval of Government, and a fixed charge per acre. The knowledge of this immediately caused the tide of emigration to flow into the district; there never had been such an influx before, and it is doubtful if it has had since, until, at least, the price of land was reduced, in the last year of the Governor's stay. The advantage of this measure was, that an individual did not make a large purchase; he bought a piece of land, which a single native might have for sale, and in doing so he still left the surrounding lands in the hands of their proprietors; there was no expelling of them from an entire district; they did not feel they were parting with their own power as well as the land, but rather regarded the individual as one gained by their tribe, and, by way of distinction, called him their “pakeha,” or European. Were this plan of Governor Fitzroy's to be re-adopted
He Papa, or Carved Box.
Chapter XIX.
.Samuel Marsden
The Mission-House and Pa at Wanganui, from the Cave in the Cliff.
Of all the persons connected with the civilization of New Zealand, no one stands higher than
The venerated name of Marsden demands, therefore, a brief summary of his life, as it is so intimately connected with the history of New Zealand, and its emancipation from that savage state in which he first found it. There is every reason to believe, that it was the last sermon preached by Mr. Marsden, at Cowes, Isle of Wight, (where he touched before he sailed for Australia,) which was the means blessed to the conversion of the dairyman's daughter.
Mr. Marsden was born at a village called Horseforth, between Bradford and Leeds, in the West Riding of Yorkshire, where many of his relatives still live. He was originally a blacksmith, but his mind being fixed on the ministry, he used every opportunity of preparing himself for it. An anecdote is related of him, that even whilst employed at his trade, and blowing the bellows with one hand, with a bit of chalk in the other, he wrote out the declensions on the fireboard of his forge. Mr. Stone, Incumbent of Guiseley, in the parish of Rawden.
After the independence of our North American colonies, it became necessary to found a fresh penal settlement, and New South Wales was selected. When the first fleet was on the point of sailing to commence the colony, the minister of the day was waited upon by two philanthropic men, who pointed out the duty of sending the means of grace also. He laughed at the idea of any benefit being derived by such a set of abandoned wretches, and enquired what clergyman would be persuaded to take such a duty upon him. They asked in reply whether he would furnish means, if they could provide the man. This he promised to do. They lost no time in introducing the
Few can form a just idea of the fearful state of depravity which prevailed amongst all ranks in the early days of the colony. Two instances may here be appropriately given, as showing the necessity of severe firmness in the minister, and as a key to the cause of the bitter enmity he experienced from those in power. At the commencement of the colony, the sale of all spirits was monopolized by the officers, and it was the endeavouring to do away with this practice, which afterwards caused the deposition of Governor Bligh. When vessels with female convicts arrived, they likewise took in turns the selection of the fairest of them as companions, One individual, Captain H——y, thus went on board and took a fancy to Mrs. C——s, a young woman who was coming out to join her husband, a convict; Captain H. went to him, and bought his wife of him for a chest of tea and some tobacco; he lived with her many years, and left a large family by her. See published account of Inquiry relative to the Rev. S. Marsden's having ordered Convicts to be flogged.
Such was the estimation in which he was held by the home Government, that Governor Macquarie was ordered to undertake no measure of importance without first consulting the senior Chaplain, and one of the first measures of that gentleman was pressing those who had been living in a state of concubinage, to marry, many of them having large families, making their visits at Government House contingent on their doing so. This had the desired effect, and some of the chief families in the colonies have thus originated.
On Mr. Marsden's arrival, he found Governor Phillip had left, after having founded the colony, and Governor Grose then occupying his post, who was succeeded in 1795 by Captain Hunter, who, in 1800, was replaced by Captain King. It was this Governor who obtained two New
(phormum tenax), which is indigenous there, as well as in New Zealand. The Governor landed at the North Cape, and gave many valuable presents to the natives: he introduced the pig, which they had not previously seen; he gave them maize and potatoes, so that when those natives returned with all their presents, they raised a very favorable opinion of the Europeans, and the memory of Captain King is preserved even to this day. But a more important result of this visit of Toki and Huru to Norfolk Island was their becoming acquainted with Mr. Marsden. So much was he struck with their intelligence and manners, that from that time he determined to use his best efforts to raise their race from its then debased state. In 1807, he accompanied Governor King to England, and it was then that he brought New Zealand to the notice of the Church Missionary Society. His application was favorably received, and when he returned, in 1810, he brought Messrs. Hall and King with him as lay Missionaries. They were afterwards joined by
In 1814, Mr. Marsden purchased the brig Active, a vessel of 100 tons, and November 19th he went on board on his first visit to New Zealand, to locate the laborers he had procured for this new mission field. On the 15th December, they sighted the Three Kings, and on the 16th they opened a friendly communication with the natives of the North Cape. He was accompanied by Mr. Nicholas, who afterwards published
Mr. Marsden landed with his party at Waiawa, but he and Mr. Nicholas only stayed on shore for the night. There he met Tara, better known by the name George, the Chief who cut off the Boyd, and he slept by his side, in full confidence that he might do so with perfect safety. This fearless conduct shows his natural strength of mind most forcibly, when he could thus, without protection, entrust his life the very first night he slept on shore alone with that savage and cannibal Chieftain. It is interesting to know, that the very first work of this servant of Him who is the Prince of Peace, was to make peace between the Bay of Islands and Wangaroa natives, and to put an end to the deadly feud which had so long existed between them. Thus the foundation of the Gospel in New Zealand was laid in peace—a happy omen for its future success. The description which Mr. Marsden himself gave of that memorable night, is so graphic, that it must be given in his own words:—“As the evening advanced, the people began to retire to rest in different groups. About eleven o'clock, Mr. Nicholas and I wrapped ourselves up in our great coats, and prepared for rest also. George directed me to lie by his side. His wife and child lay on the right hand, and Mr. Nicholas close by. The night was clear, the stars shone bright, and the sea in our front was smooth. Around us were numerous spears, stuck upright in the ground, and groups of natives lying in all directions, like a flock of sheep upon the grass, as there were neither tents nor huts to cover them. I viewed our present situation with sensations and feelings that I cannot express—surrounded by cannibals, who had massacred and devoured our countrymen, I wondered much at the mysteries of Providence, and how these things could be! Never did I behold the blessed advantage of civilization in a more grateful light than now. I did not sleep much during the night. My mind was too
“About three o'clock in the morning, I rose and walked about the camp, surveying the different groups of natives. Some of them put out their heads from under the top of their kakahu's (a rough shaggy mat, which is like a bee-hive), and spoke to me. When the morning light returned, we beheld men, women, and children asleep in all directions, like the beasts of the field.”
His confidence and efforts to obtain peace were rewarded. In the morning Ruatara, Hongi, and Korokoro came and hungied, i.e. rubbed noses, the Maori way of salutation, with the Wangaroa Chief, in token of future peace and amity.
From Matouri, they went to the Bay of Islands, near the entrance of which Ruatara lived, at a place called Rangihu, and there the first missionary station was placed, and there also the first Sabbath was kept, and that day was indeed a high day, for it was Christmas-day, 1814. Ruatara appears to have done everything in his power to do honor to the occasion: he enclosed about half-an-acre of land with a fence, and hoisted the British flag, which, though not bearing the dove as the emblem of peace on its waving folds, has still floated as the defender of those who bore the message of peace, and imparted confidence that, however remote the spot, wherever it was hoisted, they were safe.
Mr. Marsden remarked, “On Sunday morning, when I was on deck, I saw the English flag flying, which was a pleasing sight in New Zealand. I considered it was the signal and dawn of civilization, liberty, and religion, in that dark and benighted land. I never viewed the British colors with more gratification, and I flattered myself they would never be removed till the natives of the island enjoyed the happiness of British subjects.” These words were prophetic.
Ruatara passed the remainder of the day in preparing for the Sabbath: he erected a pulpit and reading-desk in the centre of the enclosed space; these he made out of an old canoe, and covered with cloth, given him in Sydney; he formed seats in a similar way for the European portion of the congregation. Then,
What caste is in India, the tapu was in New Zealand; it held unlimited sway over their minds, and compelled obedience to its requirements. But it could not exist with Christianity. That word declares, “No man can serve two masters.” No sooner had the Gospel obtained root in the land, than the power of the tapu was destroyed; the native mind became as completely emancipated from its thraldom as if it never had existence.
Ruatara soon after died at Rangihu, to Mr. Marsden's great sorrow; he regarded his removal as a most mysterious act of Providence, as he appeared to be the instrument raised up for enabling him to introduce the Gospel. But the Lord clearly pointed out in his death, that it was not on an arm of flesh he was to lean, but on that Word which said, “I will be exalted amongst the heathen.” Ruatara charged his children and people, on his death-bed, to protect the Missionaries, and made each of them promise to be their defenders. The guardians of his children took this duty upon themselves, and answered for them, “We will protect our teachers.”
Mr. King, one of the original teachers left by Mr. Marsden,
On the Monday morning, he landed the teachers,—the natives had selected a spot, and on this they were located. Mr. Marsden, however, remained with them until the end of February, to see them properly settled, and then he returned to Sydney.
It is not my intention to dwell on Mr. Marsden's ministry in New South Wales, but merely to regard him as connected with the New Zealand Mission; otherwise it would enlarge this sketch beyond its proper limits; but even when at home, New Zealand was not forgotten. An important service was rendered to the cause by his establishing an industrial school for New Zealand. In the interval between his first and second visit, he had as many as twenty-four natives under his care, and he reported that they had all conducted themselves to his entire satisfaction.
It is pleasing to see how firm this good man's faith was, that the time had come, when heathen darkness was to give way to Christian light. “I believe,” said he, “that the time is now come for these nations to be called into the outward church at least. The way is clear; Divine goodness will provide the means for their instruction. I admit that many difficulties will be met with on all untried ground; and that the wisest men will sometimes mistake, in their view of accomplishing their objects, with respect to a nation which has had no intercourse with the civilized world. Yet these difficulties will be overcome, under the blessing of God, by constant perseverance; and I have no doubt but that this will be the case in the present instance, with regard to New Zealand. Time will make this matter more easy. The work is now begun—the foundation is now laid—and I hope we shall soon see the structure arise.”
On the 26th July, 1819, Mr. Marsden again sailed for New
These particulars I received from old Mr. King.Coromandel, February 20th, 1820, only a few months after his return. He there landed, and, under the guidance of a Chief, Tamorangi, he took what was then a most wonderful journey overland to the Bay of Islands. In several parts they were in open war, and the Chief, who afterwards became a believer, often expressed his astonishment that he had ever dared to undertake such a journey. When Mr. Marsden reached the Dromedary, Captain Skinner, which was then in the bay. Disheartened by the opposition of the natives, and the horrid scenes they witnessed, they despaired of success; when the father of the mission stood before the affrighted laborers. It was only a few months before that he had taken leave of them on his way back to Sydney. We can only regard the request of Government for him to go in the Coromandel as the evident work of God. Mr. Marsden alternately reasoned with and rebuked the Missionaries, and said, that though the way appeared dark, his faith told him that there would never be wanting a seed to serve God in this land, though they all might abandon it. He felt assured the work would go on. His firmness strengthened their faith, and increased their courage; they resolved to stay—they stood their ground. The Lord soon raised up friends; the dark clouds dispersed, and the Mission began to gain a firmer hold on the native mind.
Mr. Marsden left Sydney on his fourth visit to New Zealand July 23rd, 1823, in the The brig Brompton. He found the Mission prospering, schools established, his opinion of the importance of which is seen in his report: the true foundation must be laid in the education of the rising generation. It was during this visit that the Paihia station was formed, and the two Mr. Williams located there. His original intention was to have placed them at Wangaroa, but the Wesleyans having gone there, he very properly selected another spot, and that was Paihia. The Brompton, in which he was to return, was unfortunately wrecked by missing stays, and going on the reef, which now bears its name. It sailed on the Sabbath, which both surprised and alarmed several Chiefs, who were on board. They said, you have taught us not to sail our canoes on the sacred day. Your God has ordered the ship to rest, then let it rest. If your God be like the New Zealand god, he will kill the ship; if your ship should die, you must not blame our god for killing it. Alas, how often have we put stumbling blocks in the way of the heathen. Did not God vindicate his violated law in the sight of the heathen, by the wreck of the Brompton?Mercury was all but taken in Wangaroa harbour in 1825, for trading on the Sabbath. Tepuhi inquired of the Missionaries, Do you know this tribe? They said, No. Is not this their sacred day? I know it is yours. He then exclaimed, with equal astonishment and indignation, See how they trade! They must be a mean tribe. The vessel was taken, but afterwards given up again to the Missionaries.Rainbow, April 5th, 1827. But, on reaching New Zealand, he was rejoiced to find that the prospect had again brightened, and that the Mission once more bid fair to prosper; he, therefore, only remained four days, and, writing to the Church Missionary Society, stated, it gave him “much pleasure to find the Missionaries so comfortable, living in unity and godly love, devoting themselves to the work.”
February 16th, 1830, Mr. Marsden sailed on his sixth visit, accompanied by his daughter, Miss Mary Marsden: he reached the Bay at a very important and critical time. War had broken out amongst the natives, and the Chiefs were haranguing their men as the vessel hove in sight, but immediately the news spread that Mr. Marsden had arrived, it put a stop to the
The natives were quite enthusiastic in their reception of Mr. Marsden; they welcomed him with songs and dancing, and firing of guns. On one occasion, more than 2,000 armed men were present; he was surrounded by hundreds as he went from place to place. On the 2nd April, he visited Rangihu: there on the highest mound were Ruatara and his son interred; the latter, a promising young man, who was to have returned to Parramatta, died the very morning of Mr. Marsden's arrival. During his illness, he would often say, Oh! what would Mr. Marsden say were he to come whilst the New Zealanders are fighting? He would be very angry. Mr. Marsden's health being very indifferent, his friends hastened his return before the winter, or rainy season set in, and on the 16th of June he reached Sydney.
After this visit of the venerable and indefatigable founder of the Mission, the work began steadily to increase. The Gospel had reached the hearts of the savage natives, and now began to show its power.
The station at Kaitaia in the north was commenced, and at the Thames, Matamata, and Waikato fresh ground was occupied. The Missionary could now traverse the country with some degree of safety, although this could not be done by the natives themselves. An instance of this occurred at the Waikato. When the brethren first attempted to cross that river, on moki, or canoes formed of several bundles of sedge tied together, no other means being presented, the natives spied them approaching, and taking them for enemies, immediately levelled their guns. The Missionaries tied a white handkerchief to the end of a paddle, and hoisted it up. It was no sooner seen than down went the guns, and they were
February 9th, 1837, Mr. Marsden, accompanied by his youngest daughter, sailed in the Pyramus, on his seventh and last visit. He was then in his seventy-second year; with holy joy he beheld how wonderfully his work had expanded. Stations had been formed at the Thames, at Tauranga, and the interior, and although war was again raging, still there was every prospect of final success. The aged man's heart was rejoiced. He had seen the beginning, he now saw it in its increase, and was enabled to bless God. His feelings must have been gratified by the universal respect and love manifested towards him; even the heathen natives viewed him as their friend and benefactor, but the Christians, as their beloved father in Christ.
He visited all the Stations in H.M.S. Rattlesnake, Captain Hobson, afterwards the first Governor of New Zealand; he passed through Cook's Straits, and by that way returned to Sydney.
Mr. Brown states: “Mr. Marsden preached this morning from Rom. viii., 38, 39.—His earthly tabernacle is much shaken, but glory is shining through the chinks. It was an affecting, yet delightful spectacle, to see him in the pulpit: his eyes, too weak to read even his text correctly, and yet beaming with immortality, when dwelling on the Christian's triumph over life and death, things present and things to come, through the love of God, which is in Christ Jesus our Lord.” A most suitable text to form the final address of this aged servant and apostle of the Lord. Well calculated to shew the stedfastness of his own faith, and to confirm that of his hearers.
Nothing more remains to be said. When his work was finished in New Zealand, little remained for him to do elsewhere. On Christmas-day of the same year, the Bishop of Australia preached at Paihia, and confirmed there, just 23 years from the time of Mr. Marsden's first sermon.
Indeed, Mr. Marsden's thoughts, though chiefly resting on New Zealand, were not confined to it. He took the warmest interest in every mission, and aided each to the utmost of his power, so much so, that the London Missionary Society appointed him one of its directors. He exhibited a similar feeling for the welfare of the Wesleyan Mission, of which he might also be called the founder. In fact, his was truly a Catholic spirit. His heart's desire was, the establishment of his Lord's kingdom on earth, by whatever hands it might be done.
July 27, 1837.—Mr. Marsden returned to New South Wales; and the following May, whilst on a ministerial visit to Windsor, he was suddenly taken ill in the clergyman's house. His last words were “New Zealand,” and thus terminated his long course of usefulness. No funeral had ever taken place in New South Wales which was attended like his: all were there, from the highest to the lowest—the members of Government—the clergy—the laity—the rich—the poor—the Presbyterian—the Wesleyan—and even the Papist. Indeed, nothing could exceed the respect paid him at his death and in life too! I remember once riding down George-street, Sydney, with him; every person moved, rich and poor. The Chief Justice ran into the middle of the street, just to catch his eye; he would have passed without noticing him, for he seemed quite indifferent to the respect paid him. Many, however, came to his gig, and would not be said nay, but would have a word or a nod, and these appeared to be of the lowest ranks. Mr. Marsden's person was not prepossessing; he was slovenly in dress, and stern in look; but those who knew him, found him a warm-hearted friend. His home was open to all; he gave no invitations, but if his friends did not go without one, he was angry He had always some New Zealanders about him; he esteemed them superior to every other aboriginal race. He once told me he met a Maori in the country, and asked him what he was doing; he said he had kept a store in the interior, until he was robbed by
The Rev. Mr. C——t once accompanied him into the interior: they called on a man whose house was kept with the greatest order. And his wife, a picture of neatness, came and respectfully laid the cloth for their breakfast. Mr. C——t expressed his admiration, for such sights were then uncommon. Mr. Marsden laughed, and afterwards told him the following story:—Once when he was there, he asked the man how he was getting on, as he had recently married a woman out of the factory (all convicts of the worst sort): he complained that she would not do anything; she would neither cook nor keep the house tidy; everything was in confusion; and when he spoke to her, she laughed. Mr. Marsden ordered him to call her; she would not come: at last, Mr. Marsden called in a voice of thunder, she then came. He demanded, what is this that I hear of you? So you won't obey your husband, although you have sworn to do so before the Lord. Words will make no impression on you; severer measures must be adopted. He then laid his horsewhip over her shoulders most lustily, until the worthless hussy went down on her knees, and begged for pardon, promising to behave better for the future. Mr. Marsden told her he would give her a trial; but she must take care and not forget her promise. Some time afterwards, when he called, he asked him, well John, how does your wife behave? Oh, said he, thanks to you, sir, there cannot be a better wife now, she is everything I can wish.—We must remember, New South Wales was then a convict colony.
On another occasion, when he had his youngest daughter with him in a gig, he was stopped by a highwayman, or bushranger as they are called, who demanded his money. Mr. Marsden remonstrated with him, and spoke to him of his sins. The man said, it does not signify, I am in for it; it is too late
A short time before Governor Bligh's deposition, he obtained leave to go home: and on that occasion, secured several good men for the little rising colony, two of whom still survive, the Reverends Dr. Cowper and
Mr. Marsden was wont to remark, that from the vilest scum of the earth, the Lord was gathering a people for himself; and he might have added, and making that people, so opportunely raised up in the Australian wilderness, the grand point d'appui of all the Polynesian Missions, which could not have existed without a colony there, to come to in all their necessities.
Few persons have received more praise or abuse than Mr. Marsden. His enemies were many and bitter; they accused him of penuriousness, and a sordid desire of gaining money; and yet few kept so hospitable a house, and knew so little of his own affairs as he did. One of his daughters related to me a circumstance which she witnessed:—A gentleman called one day, and said, he came to repay the money he had borrowed of him, many years before. Mr. Marsden said, you must make a mistake. You do not owe me anything. O! said the gentleman, I cannot be mistaken. It was when I first landed on these shores, an indigent youth, that you most liberally advanced me one hundred pounds, to set me up in trade; and, by God's blessing, that laid the foundation of my prosperity. I am now a rich man; and here are your hundred pounds, with interest, and my grateful thanks for your disinterested kindness. In vain Mr. Marsden refused;
When Dr. Lang was building the first Presbyterian church in Sydney, and could not go on for want of funds, what did this Catholic-minded man do? he was the senior chaplain of the colony, and at that time was without a rival creed. Did he view with jealousy this inroad on his own peculiar province, and rejoice that the church could not be finished? No: unsolicited he furnished funds for its completion; which, without this opportune aid, its founder could not have accomplished. So likewise when the Wesleyans were talking of a chapel at Windsor, where Mr. Marsden had land; he offered a donation of a sufficient extent on which to erect a mission-house and chapel.
The following is an extract from his letter on the occasion, which is equally creditable to both parties:—“To give you the right hand of fellowship, is no more than my indispensable duty. You may rely with confidence on my continued support and co-operation in all your laudable attempts to benefit the inhabitants of this populous colony. I am fully persuaded that your ministerial labours will tend to promote the welfare of these settlements, as well as the eternal interests of immortal souls. The importation of convicts from Europe is very great every year. Hundreds have just landed on our shores from various parts of the British Empire: hundreds are now in the harbour, ready to disembark; and hundreds more are on the bosom of the great deep, and hourly expected. We must not expect that governors, magistrates, and policemen, can find a remedy for the moral diseases with which those convicts are infected. Heaven itself has provided the only remedy, which is the blessed Balm of Gilead. We must expect great discouragements; but let us go on sounding the rams' horns; the walls of Jericho will and must fall in time. We are feeble; but the Lord is mighty, and will bring Israel to Mount Zion. I pray that the Divine blessing may attend all your labors for the salvation of souls in this colony.”
When his funeral sermon was preached at Parramatta, the Wesleyan superintendent wrote:—Next Sunday morning we intend to close our chapel; and as a mark of respect to the memory of this venerable man, go to church to hear his funeral sermon.See Life of Rev. S. Leigh, page 105.
Here then we close this brief sketch, with the declaration of Bishop Broughton, that although he was the first legally appointed Bishop of Australia, he must always consider
A church has been erected at Parramatta, as a most suitable monument to his memory. And a tablet is to be placed in it, which the New Zealand converts at Wanganui have caused to be made, as a token of their love for the father of their church.
A Taiaha, or Chief's Staff.
Chapter XX.
Church.
A Native School.
The Church in New Zealand! This must be a subject of the deepest interest to the Church at home, by whose instrumentality it has been planted. What is its present state? What are its hopes and prospects for the future? Its position is both encouraging and discouraging; much has been done, but much also remains to be done, to secure the New Zealand race as a permanent part of the Church Universal, and to blend it with our own in one harmonious whole.
The Gospel has been proclaimed in the length and breadth of the land—the religion of ancient days has given way; the deeply-rooted institutions of remote times, which once held absolute sway over the native mind, have been torn up and cast aside.
Nationally, the land is Christian. To the Church Missionary and Wesleyan Societies alone must the honour be given of accomplishing what has been done; and, though in later years, other laborers have appeared in the field, yet they have effected nothing worth recording.
But the subject for our more immediate consideration is the Church of England in New Zealand, or, more properly speaking, the Church which the former has been the honored instrument of planting.
The laborers who have been employed in this work were few in number, though the harvest has been great, and the field of labour extensive, even the length and breadth of the island. The soldiers of the cross have, therefore, only been able to overrun the land, and partially occupy it. Except by native teachers, many of whom are naturally very inefficient, and with the exception of a few schools, the grand bulk of the rising generation has not been attended to. It is, therefore, evident that after the first zeal and enthusiasm of the converts have passed away, deadness and indifference must, as a matter of course, ensue, independent of other causes, such as the increase of irreligious characters, who are constantly wandering about in every part of the island, and are unceasing in their efforts to undermine the labors of the Missionary. The greater attention given to the cultivation of the land and other labors, which engross the mind, are also at present exercising an injurious influence, and rendering the natives less attentive to their religious duties.
To make the work permanent, it is evident a ministry equal to the wants of the Church must be established, and schools proportioned to the population, be instituted.
But before this can be properly effected, the Church itself must first be formed, and its constitution fixed: this is yet to be done. As far as the natives are concerned, its discipline has been established; but the Church in general as applied to both races, is without any system which can meet its general wants and necessities.
The fact is, its members in New Zealand have yet to decide upon its future rules of government. The relative powers of
Wellington, New Zealand, October, 1850. To the Right Reverend the Lord Bishop of New Zealand. We, the undersigned, members of that branch of the Church of England which is settled in New Zealand, beg, with great respect, to offer the following exposition of our views and wishes for your Lordship's consideration:— We are deeply impressed with the conviction, that no Church can be in a satisfactory state which is destitute of a definite external organization, involving the means of making laws and regulations for the management of its own affairs. Without such an organization, indeed, a Church can hardly (we mean with reference to temporal matters only) be said to exist as a corporate body at all; however numerous, zealous, and pious its individual members may be, still, as a Church, it can neither act nor speak, nor perform any of the functions incident to corporate vitality. This, however, is unfortunately the state of things which now exists in these islands, with respect to the members of our communion, and it is needless for us to explain at length to your Lordship the evils which it necessarily involves. We have no regular machinery for raising funds for ecclesiastical purposes, nor for securing their due appropriation and employment—no means of framing and enforcing a system of internal discipline—no means of providing by suitable legislation for the needs of that very peculiar and critical position which is occupied by our branch of Christ's Church. Nor is external feebleness the only evil which is produced by the absence of any Church organization; it is, moreover, hardly possible under such circumstances, to avoid the danger of torpor and apathy with respect to ecclesiastical affairs among individuals; the danger, in other words, of indifference about responsibilities and duties, which they have no adequate means of discharging. Feeling, very strongly, the existence and magnitude of the evils to which we have referred, we now approach your Lordship with our earnest request that you will take steps towards the application of an effectual remedy for them. From what we have said, your Lordship will perceive that, in our opinion, such a remedy is to be found in the constitution of a government for the Church of New Zealand. We do not think it necessary or expedient to submit to your Lordship a detailed plan for such a government; but we have no hesitation in saying that any plan, which shall provide for the doe representation of all orders and classes of Churchmen in a general Legislative Assembly, and which shall attribute to that Assembly power to regulate and manage all the ecclesiastical affairs which concern the members of our communion in their corporate capacity, will command our full and cordial assent. These constitute, in our opinion, the two main principles upon which such a government as we now seek should be founded: and we earnestly trust that, if your Lordship shall think fit to accede to the request which we have made, you will not lose sight of the great importance which we attribute to them. In conclusion, we have only to add, that we venture to anticipate your Lordship's favourable consideration of our suggestions with the greater confidence, because we are aware that you have long been anxious to see an efficient form of Church government established in your diocese, and have on various occasions recommended the subject to our serious consideration. (Signed) Octavius Hadvield, Archdeacon of Kapiti, And twelve others.make it go on to the fountain head. It is to the first century, to the times of the Apostles at the latest, that we must seek for direction, and from Scripture only we should draw up our code of Church government.
The grand and permanent form which the Christian Church will assume on earth, is yet to be seen; nor will it be surprising if it should first assume it in these distant parts of the earth, in our colonies, where the deeply-rooted prejudices and feelings of former times are not established, and where everything is prepared for the introduction of a more truly comprehensive form of divine worship, which shall not only be national, but universal in its operation. The Church in New Zealand was first commenced with the preaching of the Gospel, as in Apostolic times, so the same constitution then established cannot be unsuitable for our infant Church. We ought to begin That the introduction, &c., of the question of Holy Baptism, &c., was uncalled for and injudicious; the construction put by them (i. The Australian Bishops, &c., have attempted to narrow the terms of communion, &c., by their formal gratuitous and unnecessary dogmatical declaration on the subject of Baptismal Regeneration.— We regret, that after the decision of the Privy Council, and two Archbishops, your Lordship should have allowed yourself to regard the views of Mr. Gorham and Tract 90, as the extremes of departure from honest cohesion to the Articles and Liturgy, &c.—de novo, and not see how much of intermediate systems can be retained. The strong effort now made to erect an ecclesiastical hierachy in the southern hemisphere will and must fail, because the times and feelings of the people, as well as the word of God, are against it. Hence the feeble impression made on the public mind by the minutes of conference of the Australian Bishops at Sydney, from whose united spirituality so much was naturally expected.e. Bishops), if imposed, would be tantamount to a new article of faith.—Resolution of the Clergy of Australia.Resolutions of the Laity of South Australia.Address of the Clergy in Van Diemen's Land to their Bishop.
Those minutes clearly revealed the desires of their framers, who, however they might conceal their real principles, evidently showed their determination to avail themselves of every opportunity to shackle the mind with the thraldom of the darkest ages of the Church. One alone of that bench declared to the public, his sentiments were not in unison with those of his brethren, and that solitary individual is justly esteemed by his diocese as one whose feelings do accord with the age he lives in.
At home, Church and State are united. Nationally we have acknowledged our duty of maintaining the worship of God, and made it a part of the law of the land to do so. Never has the British empire so signally prospered as it has done since this has been the case.
But this law is now confined to the parent state; it does not apply to the colonies; there is no established form of worship, or any national acknowledgment of God in them.
In New South Wales, it is true,
This is the case in New Zealand. The Government has destroyed the connexion of Church and State, or rather has not extended the law of England to New Zealand. Government has done nothing to establish the worship of God in the
But when those societies withdraw their aid, and leave the infant church to its own resources, and to support its ministry, then it must exercise its own inherent right in the sole appointment of its officers.
Cast off by Government, it must rely upon itself, and altered as that Government now is, it may be quite as well, and is no doubt intended by Infinite Wisdom to preserve the Church pure, and from an injurious influence.
In considering the future constitution of the Church, I cannot help thinking that its ministry should have looked more to those societies representing the parent Church, and less to secular aid. It seems remarkable, that whilst in general, the ministry is so jealous of all lay interference, in this case it has rather looked up to its superior piety and wisdom to give our infant Church its future form, than to the archbishops and bishops of the parent Church. I cannot but think that this is inconsistent with faith and principle.
The American Episcopalian Church, when severed from its Anglican parent, looked to itself, and not to the State, in solemn convocation imploring the guidance and direction of the Most High, used the power given it, drew up its own laws, and has gone on and prospered ever since. Surely this is a suitable example for the Colonial Church at the present time.
This is a critical period for the Church of New Zealand, and the Australian colonies as well. May their members look above for direction, and not trust in an arm of flesh, but solely lean on the arm of the Lord. With the Bible in hand, may they invoke the aid of the Holy Spirit, and in full confidence look to the Great Head of the Church to direct and lead them to carry it on, according to His good will and pleasure, so as best to accomplish the great purpose which must never be lost sight of—the establishment of Christ's universal kingdom on earth.
The Church in the colonies, it must be remembered and acknowledged, does not exclusively belong to the Church of England. Men of all denominations and creeds flock to those newly-founded communities; colonial society, therefore, is formed of every shade of religion.
It becomes, then, a deeply important inquiry, Shall all the differences of the old country be perpetuated in these new ones? Shall these little rising communities be split into all those religious factions which separate the Church at home? Is it desirable? Is it consonant with Christian love and unity? Is it calculated to promote the spread of our common faith, and the establishment of the Church Universal? It cannot be Why then attempt it? In doing so, we only transport to the colonies the worst part of our faith; we destroy the kernel, love and unity, which alone possesses the germ of vitality, and content ourselves with carrying off the worthless husks of our Christianity—our divisions and hatreds—to these our adopted homes. How can we expect that such will flourish?
But is it necessary? Shall we of the Church of England be satisfied with being only one of the many petty sects, and shall they of those sects be content to transport all the animosities, heart burnings, bitterness, and separations of the old country? God forbid,—it is not, cannot be necessary; it is contrary to reason, love, and Christianity.
But further: it is very seldom that men carry away all the bitterness and exclusive feelings of the fatherland; as they mix with persons of the other classes, they gradually become softened, asperities are rubbed down, and each soon begin to
The present state of division at home is anything but agreeable to the word of God; nor can it now be helped, unless a miracle should knock down all the partition walls, which separate man from his fellow. The Evangelical Alliance has been called into existence, with the laudable object of uniting all who love the Lord in one bond of fellowship; but though much has been done, yet so long as each continues to stand apart ensconced in his own fortress, how can they be brought together? It is in the colonies that so desirable an object has the best chance of being accomplished, before their various systems are established;—there, the difficulties which hinder union at home do not exist. We have neither that corrupt patronage which disgraces the English Church, nor those who buy and sell God's patrimony, who, whilst inflicting such a deadly wound on the vitality of the church, render the union with those without hopeless.
What, then, is necessary to render all of one heart and mind? It is not the surrendering any part of our creed—for the Presbyterian and Evangelical dissenter equally hold it,—it is simply so to enlarge the outward portals, as to admit all within; so to simplify our church government, and to give the laity a voice in its councils, that they may feel themselves to be indeed members of Christ's body. With softened feelings this cannot be a very difficult work; with so desirable an object in view, few real Christians would object to concede some points to obtain such an union. How glorious an end!—a truly National Church would then be
viz., the removal of all difficulty from a state endowment; the great obstacle to which, at present, is, the multiplicity of sects, and the want of it will be the certain increase of infidelity, now lamentably apparent in the colonies. It would give them the character of Christian states, which at present they have not, and ensure the divine blessing, which we cannot expect so long as (heathen-like) we nationally deny God!
Could but the present Bishop of New Zealand entertain similar sentiments to those here expressed, there is no one whose learning, zeal, self-devotion, and energy, would better fit him for such a noble undertaking; and I feel firmly persuaded the time is rapidly approaching, when these views will not be thought chimerical, but the only sound ones which will bear the test of Scripture, and which, therefore, must finally prevail.
He Whare Puni, A House
Chapter XXI.
.Hongi
Wangaroa Harbour.
One of the most celebrated of the New Zealand Chiefs, who has lived since we became acquainted with the country, was Hongi, a principal man of the Nga-puhi tribe. Mr. Marsden met with him during his first visit to the Bay of Islands, in 1814; he described him then as a warrior, but of a very mild disposition, and with very little appearance of the savage about him. He was the Chief of seventeen places, but chiefly residing at the moko (tattoo), and this was sent to the Church Mission-house (see cut, page 148), where it is still preserved, and is, indeed, a very creditable performance.
On Mr. Marsden's return to New South Wales, Hongi and several other Chiefs accompanied him. He remained in the colony until the end of the year 1815, when he returned home, and became the uniform protector of the Missionaries, frequently throwing himself between them and death. In other respects, he does not appear to have distinguished himself particularly, until 1820, when, with another young Chief named Waikato, a near relative, he accompanied Mr. Kendal to England. Whilst there, he resided several months with his companion at Cambridge, to be near Professor Lee, who then drew up the New Zealand Grammar, which bears his name. The part of the town where he resided has ever since been called New Zealand. Hongi said, “They had come to London to see the King, the multitude of his people, what they were all doing, and the goodness of their land. They wished to remain in England one month, and then return home. They desired to take back with them one hundred men; miners, to search for iron, blacksmiths, carpenters, and Missionaries, to teach them the arts and religion in their own tongue. They were anxious to have twenty British soldiers, and three officers to keep the soldiers in order. They would protect them, and grant them plenty of land.” Such were the words of Hongi and Waikato.
Great interest was excited by this visit of the New Zealand Chiefs, whose finely tattooed faces excited general attention. George the Fourth honored them with an interview; he showed them the armoury of his palace, and presented them with a complete suit of armour, double-barrelled guns, and many other valuable articles. Whilst Waikato coveted everything he saw, Hongi only admired the discipline of the troops, the different weapons of war, the coat of mail which had been given him, and the great elephant.
The bearing and deportment of Hongi was very dignified: when treated as a great man, he assumed the manner of a prince; but when only regarded as an object of curiosity, he
See Life of Rev. S. Leigh, page 124.
These Chiefs met with many kind friends, who made them liberal presents of arms and ammunition, as injudiciously as the King, who little thought what miseries, murders, and enormities they were thus giving rise to.
As winter approached, Hongi was seized with an affection of the chest, which reduced him to a very precarious state; a blister was recommended, which for a long time he would not suffer to be applied, but when it was at last, and yielded him speedy relief, he said he would not quit the country until he was supplied with a pot full of that valuable medicine. When they were sufficiently restored to health, the Government granted them a passage to New South Wales.
On their arrival in Sydney, they disposed of the more useful gifts they had received from their Christian friends, such as tools and implements of agriculture, and with the proceeds enlarged their stock of gunpowder and shot. Whilst they remained in the colony, they took up their abode at the house of Mr. Marsden, where they met with Hinaki and another Chief, who had taken their passage to London. Mr. Marsden having perceived the bad effect Hongi's visit had produced, in fixing his desires upon war, as a means of acquiring that power which he longed for, in order to be a great man, like cuneus, or wedge, and placing himself at the apex, directed his men to wheel round to the right or left according to circumstances: at last he shot Hinaki, who did not fall until he had received four balls. His savage conquerer rushed forward, and with his English clasp-knife he scooped out the eye of his expiring enemy, and instantly swallowed it. He then stabbed him in the neck, and drank his warm blood, as it gushed forth from the wound.
Hinaki had two brothers, who were likewise killed, one being nearly as noble a looking person as himself; the other a youth of about twenty. Their bodies were eaten, and their heads embalmed as trophies of victory. About one thousand men were slain, and three hundred were cooked and eaten on the battle-field. So complete was the victory, that the place has never since been inhabited. It now belongs to the Bishop's
An eye witness related this horrid butchery to me,—Mr. Puckey, of Kaitara, one of our Catechists.
Hongi had no sooner finished one expedition than he prepared for another. He quickly assembled a thousand men, and proceeded with them to Mercury Bay, to make war upon the tribes of that district, ordering another army of two thousand more to be raised, and to follow him. Success again attended his arms, and, flushed with victory, he next attacked Kaipara, where he made a great slaughter. In 1822, he again visited the Thames and the Waikato, and ascended the Waipa, where he took several large pas, thence he nearly penetrated as far as the Wanganui; in this expedition he slew fifteen hundred of his enemies.
In 1823, he attacked Rotorua, conveying his canoes by water, as far as possible, and then dragging them by a road he had cut through the forest, to the lake. Here again he was victorious, and slew many. He continued every year his hostile raids, first to one part and then to another, always with success. His name spread terror wherever he went; in fact, he became the Napoleon of New Zealand, and declared when
In 1827, he declared war against Tara, and the tribe which massacred the crew of the Boyd, making that an excuse for his ambitious designs. In the beginning of 1827 his men plundered and burned the Wesleyan Missionary Station, which had been commenced at Wangaroa a year or two before; they told the Missionaries, “Your Chiefs have fled; all the people have left the place, and you will be stripped of all your property before noon; therefore, instantly begone!”
It appears, however, as if this was to be the termination of his success. His only redeeming act had been the preservation of those who came to raise his countrymen;—immediately he put forth his hand to injure them, he fell! He killed or dispersed “the man-eating tribes,” as he termed those who cut off the Boyd, although the epithet was, perhaps, far more applicable to himself, for he appears to have surpassed all who had gone before him in the number of victims he and his followers had consumed. Twenty only of these man-eaters escaped;—they glutted themselves with the slain, sparing neither woman, nor even suckling child. The remnant of his enemies fled to Hunahuna, a village near the Maungamuka, where they made a stand. Hongi, who had ensconced himself behind a tree, stepped forward to take aim, when a ball struck him: it broke his collar-bone, passed in an oblique direction through his right breast, and came out a little below his shoulder-blade, close to the spine. This terminated his fearful career; for though he lingered a full year, the wound never healed. When he breathed, the air escaped through the orifice with a hissing sound, which he made a subject of merriment.
He received his wound in January, 1827. On the 6th of March, 1828, the life of this remarkable savage terminated.
Ka ora koutou,—you will be safe; intimating, the powder would be their protection. He then summoned his sons, and gave the coat of mail he had received from the King of England to one of them, and then divided his battle-axes and fire-arms amongst them, sternly demanding, “Who will dare to attack my followers after I am gone?”
Early next morning, though evidently sinking fast, he continued to rally his friends, and said, “No matter from what quarter your enemies come, let their numbers be ever so great, should they come here hungry for you, kia toa, kia toa, be brave, be brave! Thus will you revenge my death, and thus only do I wish to be revenged.” He continued repeating these words until he expired.
Patuone, as soon as he heard that Hongi was dead, bid his followers sit still, whilst he and a few of his friends went to see the corpse, lest Hongi's people should be alarmed, as they had blockaded all the entrances to the pa. At first he was refused permission to enter, until Hunaroa interfered; he found one of his sons binding him up, his head still reclining on his breast. When the body was fully dressed, and his, head richly ornamented with feathers, all the obsequies due to so great a Chief were performed. His family, fearing an attack, wished to bury him at once, but Patuone said, “Why all this haste? You will be the first to bury your father alive: let him smell before you bury him: what if he does smell?” Yielding to this advice, he laid in state for two more days, which were spent in repeating the See pihi, or funeral ode, in cutting themselves, in crying, and firing off guns. In the meantime, Hongi's friends arrived from the Bay of Islands,
wahi tapu—sacred place, amidst the mingled din of the maemae, or funeral dance, the dismal tangi, or wail for the dead, and peals of musketry, an apt termination for the life of one whose supreme delight was war, and to whose ear the dying groans of his enemies were the sweetest music.Life of Rev. S. Leigh, page 408.
Tareha was a great Nga-puhi Chief, residing at the Bay of Islands, and the largest specimen of the savage, being nearly seven feet high, and stout in proportion; his breasts stood out with fatness, more like those of a female than of a man; his eyes also were remarkably prominent, and his voice extremely gruff; he seldom wore any clothing above his loins, and when seated, appeared like a huge mass of flesh. In his younger days he was celebrated for his courage, cruelty, and cannibal propensities; yet through the influence of Hongi, he was always a friend and protector of the Missionaries, although he paid no attention to them as teachers, and lived and died a savage. On one occasion, when he was going to put a female slave to death for something she had done, close to Mr. King's house, he naturally remonstrated with him, and endeavoured to hinder him from perpetrating the murder. The savage could not silence his determined adversary, neither did he wish to injure him, but at last, losing all patience, he seized the poor Missionary, who was not a very large person, and putting him under his arm, walked off with him to the Mission-house, where he safely deposited him, shutting the door, and bidding Mrs. King take care and not let him go out again, lest he should eat him also. On another occasion, one of his runaway slaves took refuge in the Mission-house, at the Kerikeri; there Tareha went, and, in apparent fury, threatened to kill him at once. The poor fellow thought his last moment was come, and trembled like an aspen leaf. Mr. Kemp went to the chief, entreating him to spare the slave's life, but to no purpose. He placed in the Chief's hand, which he was holding behind him, a little tobacco; this did not appease him, he still
tapu, no one dared come near or touch his sacred head. But one of the Missionaries immediately approached, and fortunately having a pair of scissors with him, after some difficulty, he managed to extract the bone. In about half-an-hour, the Chief had so far recovered as to be able to speak; and to the amazement of the kind operator, who had thus, in all probability, saved his life, the first words were a command to his followers to seize the scissors as a payment for having touched his sacred throat. The Missionary, however, managed to retain possession of them, although they had thus been forfeited by the law of tapu.
On another occasion, a boat's crew went up what is called Tareha's River, to cut wood, leaving one man to take care of the boat, and get some food cooked for the party on their return. The man commenced with gathering two baskets full of oysters. He had no sooner done so, than up came Tareha, who in his fierce gruff voice, demanded his business there, at least so the man supposed, being totally ignorant of the language; but knowing what a dreadful cannibal he was, and how completely he was in his power, he told me he trembled in every joint, thinking his last moments had arrived. Tareha repeated his savage growl in a louder tone; the man thinking perhaps that it was the cry of hunger, thrust before him one of the oysters he had just opened. Tareha swallowed it, and gave another growl; the poor fellow hastily opened another, which was immediately swallowed, and succeeded by a growl; and thus he kept opening oysters, which the other as quickly devoured, until the whole stock was almost consumed, when
In after times, when his cannibal feasts were well nigh terminated, and he himself pretty well advanced in years, a whale was announced as having been thrown up on the coast near his abode; the news reached him on a Saturday evening, and fearful lest the dainty dish should be consumed by others, he gave notice, as the next day was the Sabbath, he should go and guard it himself, that no one should have any of it until the Monday. On the Monday, I had the curiosity to go and see the huge fish. I found Tareha encamped close to it, and a large assembly of natives a little further off, patiently waiting, I suppose, until the lion had taken his share. And although he would not allow others to partake of it during the Sabbath, I found he had devoured an entire fin himself. When I paid him a visit, he was eating potatoes, and squeezing a large lump of blubber over them as a relish, the putrid oil quite tainting the air. The natives are not so susceptible of smell as we are. In their savage state, putrid substances do not appear to be nauseous to them, but they become so as they are more civilized, and assimilated to us in manners. So also, in their natural state, they have a peculiar odour, which is very perceptible to sensitive nostrils. This appears common to all, however cleanly in their habits. The same has been remarked of the American Indians; and it is singular, that the Christians of the mediæval ages, thought that the Infidels or Saracens had a similar smell, and still more, that they should have pleaded guilty to the charge; and further, that they should have entertained the same idea as the Christians, that it was lost by baptism. The early travellers make frequent mention of Saracens bringing their children to be baptized, for this wholesome purpose. Baptism, however, does not appear so efficacious in New Zealand. Hue, in his travels through China, also alludes to this, and states that the Chinese have naturally a strong smell of musk.
This Chief died a heathen; but his son Te Akira, who was also of large proportions, was afterwards baptized by the name of “King William.”
Monument of te Heuheu, at Pukawa, Taupo.
Of all the New Zealand Chiefs, there has not been a more distinguished one than Te Heuheu, the head Chief of Taupo, and the most influential native in the interior of this island. His noble figure (for he stood upwards of six feet high), his broad chest, his good-natured countenance, his white locks, his dignified manner as he sat on a rock in front of his house, like a king on his throne, surrounded by his tribe, and surveying his dependents at their work, to whom he repeatedly issued his commands in a tone which compelled obedience, presented altogether a perfect picture of the savage Chief. His great bravery in war, his eloquence in council, his perfect acquaintance with the mythology of the country, his being a Chief Priest as well, tended to extend his influence amongst the New Zealand tribes, and caused them to view him as a sacred character.
Though successful in war, he does not appear to have delighted in it so much as his countrymen generally have done. He was never averse to making peace. In 1844, he visited the little settlement of Wanganui with a war party of about two hundred, intending to fight with the Waitotara tribe, and avenge the death of Kotuku-rae-roa, Tauteka, and Te Wakarau, great Taupo Chiefs, who were killed there three years before; but, being reasoned with, and recommended to make
Te riri ka ware ware,” the burying of anger. This was nearly his last work. He was visited by ministers of various denominations, but though he received all with great respect, he yet refused to give up the faith of his forefathers, and when one exhorted him to be a member of his peculiar Church, he is reported to have said, “When you foreigners tell me of so many different roads, and each affirms his own to be the only true one, how can I decide? First agree amongst yourselves which is the right way, and then I will consider whether I shall take it or not.” He, however, accompanied the writer of this sketch to see the most lovely part of the vale in which he lived, and said, that shall be tapu as a residence for a Missionary, if one should be sent him. The principal residence of this Chief was at Te Rapa, a small valley at the south-west corner of the Taupo Lake. His house was a long building, nearly forty feet in length; it resembled an eight-stalled stable, each compartment being occupied by one of his wives, who were occasionally employed weaving mats, whilst he sat at one end silently regarding their labors.
In May, 1846, a remarkable accident (already alluded to) terminated the life of this Chief, as well as the lives of his wives, and of all his children who were then living with him,
A fish god, supposed to reside in lakes, rivers, and under monntains.taniwa,morere, which, with a few feet of green sward around it, singularly enough escaped.
When I read the burial service over the spot where the pa stood, accompanied by
The Chiefs body was kept concealed, according to the custom with great See ariki, for about four years; it was then exhumed, and laid in state, dressed in the finest native garments, and placed in a highly-ornamented coffin, which was supported on a pole,Vignette, page 32.
He Kokoti, an Ancient Weapon of War.
Chapter XXII.
.Te Rauparaha and Rangihaeata
A Waterfall at Papa Roa, on the Wanganui.
Te Rauparaha, the Chief of the Nga ti raukawa, was born at Maungatautari, about 1770. His father, in one of the constant wars which formerly raged, was killed and eaten; he was then a child. His savage conqueror said, that if his infant son fell into his hands, he would make a fine relish for his ran paraha, which is a thick-leafed convolvolus, growing on the sand hills near the sea, and formerly used as food. Rauparaha, or convolvolus leaf, therefore, henceforth became his name.
When he grew up to manhood, he manifested such a troublesome and restless disposition, as to render himself an object of fear and dislike to his neighbours, and even to his
The first exploit attributed to moki, or canoes of the raupo leaf, at Kokohuia. They then quickly crossed the river, and attacked the natives at Purua. The pa was taken, and about forty men killed.
Tuwhare and his party proceeded along the coast as far as Wairarapa, where they killed the Chief, Rore.
In returning, Tuwhare noticed the wreck of a vessel, which made him think that Cook's Straits would eventually become a place of great resort for the Europeans. He therefore advised taha (a bark basket) to Wanganui, and there eaten. Rauparaha's own gun fell into their hands, being taken by (Paora) Turanga pito.
This success excited the hopes of Rauparaha's enemies. A force of 3000 men went against him, collected from all the places on the coast. They reached Waimea, the scene of their former success. Turoa gave the hatchet to Turanga pito, to go and murder
Pehi felt deeply the loss of his child, and determined on taking signal revenge; but to do it effectually, it was necessary to have a larger supply of guns and ammunition; for although it was by their guns they had hitherto prevailed—the tribes they fought with not having any—yet even their supply was insufficient; he therefore resolved to imitate Hungi, and go to England. Shortly after the battle, a vessel came to Cook's Straits. Pehi immediately went on board, and sailed in it.
From this time, Rauparaha and his restless companions appear to have been constantly at war. After a series of
The visits of vessels now became very frequent, and they gave power and importance to
About this time, Pehi returned from England, having obtained from the thoughtless kindness of those who there saw him, a large collection of guns and ammunition.
Kekeriuga, a noble-looking Chief, who was celebrated for his very fine moko, had gone to reside at Arapawa, where he was murdered by the Ngaitahu. Being a great favorite of Rangihaeata, although he had fled on account of his not having conducted himself with propriety towards that Chief's wives,
Pehi went to see Tamai hamai nui at the Waharsupo, where Hakitara, a Ngapuhi Chief, with a number of his tribe, was staying. This Chief remembering the death of Wairo at Rotokakahi, persuaded Tamai hara nui to let them murder Pehi, as a payment for it; he consented. Pehi and forty of his companions, all great Chiefs, were murdered, although they were the friends of Tamai hara nui, and then his guests. Rauparaha himself had a very narrow escape. He was pursued, and finding his canoe was near being overtaken, when he had rounded a point he jumped into the sea, and dived a considerable distance; then coming up beneath a mass of floating sea weed, he remained a long time with only his mouth above the water, until his baffled pursuers gave up their search. He safely reached Kapiti, with a full determination of having an ample revenge for these treacherous murders, and circumstances too soon gave him the longed-for opportunity.
On the arrival of a vessel called the This man is still living: he married a native woman, has a large family, and is now residing on the Waipa.Elizabeth, commanded by a fellow named Stewart, who came to trade for flax, pirikahu) sticking to their garments, and said, How came it there, if you have come so far. At last, however, he was persuaded, and fell into the snare; he went on board, and was taken down into the Captain's cabin. The natives concealed themselves in the hold. When Te Hiko, the son of Pehi, entered the cabin, he stared fixedly at Tamai hara nui, for nearly half-an-hour, without
During the night, Tamai hara nui strangled his daughter, a very beautiful girl, that she might not be a slave; and Stewart, horrified at this unnatural crime, without perceiving his own greater one, ordered the Chief to be tied up and flogged, which act offended even his savage captors, who said he was still a Chief, and not to be treated as a slave.
The following day, Rauparaha landed his men, and after a brave resistance, the pa was taken, and a great number were slaughtered. They returned to the vessel, laden with five hundred baskets of human flesh, which the Captain professed to believe was only pork; some say, that human flesh was cooked in the ship's coppers, and it is not improbable it was so, as the vessel was completely in the hands of the natives; this, however, was denied; at any rate, the vessel must have been a regular shambles of human flesh, and very offensive from such a quantity being on board, for they were four days in reaching Kapiti. On landing, the Chief Tamai hara nui was given up to Te Aia, the widow of Pehi, who took him, with his wife and sister, to her own house, giving up half to their use. They talked so friendly to one another, and she behaved so kindly to him, that a stranger would have taken them for man and wife rather than a doomed captive with his implacable enemy. She used even to clothe him in her finest garments, and deck his head with choice feathers; this continued for about two weeks, until either she had assembled her friends, or thought her victim sufficiently fat for killing. She then suddenly caused him to be seized and bound, with his arms stretched to a tree, and whilst in this position, she took a spear, a long narrow rod of iron, with which she stabbed him in the jugular artery, and drank his warm blood as it gushed forth, placing her mouth to the orifice; he was afterwards cooked and eaten.
Stewart received twenty-five tons of flax for this infamous service, the price of blood, and might have had more, but he would not stay for it. A captain of some vessel, then also at Kapiti, who is said to have been but little better, sailed before him, and carried the news to Sydney, so that on his arrival there, he was shunned, and styled by all—the Captain of the bloody Elizabeth; he was even taken up and tried; from want of evidence, however, or from some flaw in the indictment, he escaped. But though human vengeance did not reach him, Divine justice did. Nothing was ever heard of him afterwards. The vessel was supposed to have foundered on the way to Valparaiso, and all on board perished.
Tute ou nuku, the son of Tama hara nui, too weak to contend with putangi tangi (Paradise ducks) at Kaparatehau Lake, with a party of his tribe, having all their canoes drawn up high on the beach, except one. The enemy came upon them so suddenly, that it was with the greatest difficulty Rauparaha and about forty men, women, and children escaped to the canoe, and pushed off, all the rest were slain; but being encumbered with so many, they made little way. Rauparaha, therefore, compelled about half the number to jump overboard, and those who refused were thrown into the sea by force. The canoe, thus lightened, made way, and though hotly pursued, they escaped, and reached Kapiti. But this restless Chief must have his revenge. He, therefore, lost no time in raising a force. He visited the Nga ti awa, and solicited their aid, which was given; they immediately embarked, and sailed for the Karaka, adjoining to which is a bay called Orau moa, completely shut in by the promontory Karaka at one extremity, and by another at the other, with lofty cliffs between. Here Bloody Jack, with the Ngaitahu, were encamped. One
Puoho, the Chief of Nga-ti-tama, and Priest to Rauparaha, conducted a small war party of forty, and went by the West Coast, instead of the Kaikoura, to war with the people living on that side. His road was by Waka-tu (Nelson). He reached a small place, which he took, killing some and putting to flight others. The news of this attack was carried to Taiaroa, the head Chief of the place; he and Bloody Jack lost no time in going there with a party of about a hundred. Their wish was not to kill Puoho, for whom they had a regard, but merely to take him prisoner, and spare his men. Puoho and his party slept in two houses, but he himself was outside in the verandah. Taiaroa told his men to try and capture him alive; Puoho, however, would not yield, he fought bravely all night with the enemy. At last one of the party got on a house, and shot him. Hitherto they had not used their guns, wishing to save them. When this was done, Taiaroa pulled off his cap and threw it on the roof of the house to make it tapu, and said, here let the fight cease, and made peace. He had the head of Puoho cut off as a mokai, a sign of regard, and caused his body to be buried; but when they left, the people of the place who had fled dug it up and ate it.
In the morning, Taiaroa and Bloody Jack returned, taking Wakapiri, the son of Puoho, with them as a slave; he treated him, however, as his son, and afterwards dismissed him with a handsome present of two green-stone mere, and a piece of land, as an atonement for his father's death. This was the end of the war, and from that period another power began to be felt, which soon made a remarkable change in that part of the country.
A Missionary had been located at Kapiti, brought by Rauparaha's own son, and he sent that young Chief to preach the Gospel to Taiaroa, and peace and tranquillity ensued. This great change was thus effected.
Some of the young Chiefs had begun to be disgusted with war; amongst these were Tamihana Katu and Matene te Whi-whi o te Rangi, the former being the son of Columbine. As there were two great tribes living within twelve miles of each other, the Missionary wisely had a house erected in each pa, where
haka; and the hand grasped the Gospel of Peace, instead of the deadly gun.
In 1840, The Tory arrived, bearing the first settlers sent out by the recently-formed New Zealand Company. Men of family and fortune came in this ship, captivated by the glowing accounts of New Zealand, published by the Company, which said, all was now peace, and cannibalism only lived in remembrance. Had the passengers in that vessel, however, known, they might have seen a column of smoke curling up above the trees of Porirua, where they were then cooking a cannibal repast. Some time previously to the arrival of The Tory, a Captain Cherry was murdered by a Porirua native. When the people saw that vessel, they mistook it for a man-of-war, and fancied it came to demand satisfaction for the murder; they, therefore, determined to take payment themselves beforehand, to show the English they had nothing to do with the crime. It appears that poor Captain Cherry's feet had been held down by a slave, whilst his master killed him. Maori justice fell on the former—he was killed and eaten, whilst his guilty master escaped.
The New Zealand Company made land purchases in various parts of the straits at Taranaki, Wanganui, Port Nicholson, and Nelson; but, unfortunately, not being acquainted with the sub-divisions of property or the language, they fancied they were purchasing far more than the natives either intended to sell or possessed the power of parting with. The vague and unsatisfactory way in which these purchases were made, were productive of serious evils, constant disputes arose, the claims were disallowed, and the settlement of the land delayed. It is not necessary now to resuscitate the remembrance of them.
Hitherto Rauparaha had lived on terms of amity with the Europeans. He derived his strength in a great measure from that intercourse, and therefore it was his interest still to maintain it. He now came into collision with the settlers. The
It commences with stating, that an angry feeling was excited in the breast of Rangihaeata, on account of the result of a trial. A native woman was supposed to have been murdered by some European, and there appears much reason to think the supposition was correct; still, there was not sufficient evidence to convict him: he therefore escaped. This woman was a connexion of Rangihaeata, and he viewed the acquittal of the accused as a sign of the judge's partiality towards a countryman, and could not forget it. Shortly afterwards it was told him that the Europeans were surveying the Wairau Valley. He exclaimed with indignation, this is the second time they have wounded me; they murdered my relative, and now they are taking my land; they are seeking a quarrel with me. The Company professed to have bought the Wairau, but the natives disallowed the purchase. He therefore went and told
The Chief then visited one of his cultivations on the Wairau; and the Europeans returned to Nelson, and made the Company's agents acquainted with all that had taken place. A warrant was at once issued by the police magistrate for the apprehension of toetoe, or flags of which it was built, and the poles were all taken from my own land; there was not a single stick of it English, everything beloning to the surveyors he had caused to be carefully removed outside the house, because he well knew how fond the Europeans were of law; and so truly you have come to try me for my toetoe. If, indeed, you had bought the land, that would have been quite right, but this is a foolish affair altogether. This greatly incensed the magistrate, who cried to Ka awe te mamae,” (a chief's exclamation before battle—alas! the pain). Te Oro ran with his hatchet, and threw it at one of the Europeans, who fell into the river. The Europeans tumbled one over the other into the canoe in trying to cross; those who succeeded in getting over first, escaped; the last fell into the natives' hands. Captain Wakefield and all the gentlemen were taken. They were not killed, but when Rangihaeata returned, he bid them kill all, as a payment for their relative the woman; for he said that he had been told in all the European battles, they never injured women; therefore, let them die as a payment—all were killed. They then embarked in their canoe, and crossed over to Otaki.
This melancholy event caused deep gloom to rest on the little settlement of Nelson, and for a time retarded its progress. On the arrival of Governor Fitzroy, at Waikanae, he summoned
The not doing so, made that Chief entertain a very low opinion of British power. He is reported to have said, “He paukena te pakeha,”—The Governor is soft; he is a pumpkin.
After the Wairau affair, Rangihaeata went up the Rangitikei.
When the disturbances three years later broke out in the Hutt, he went and put himself at the head of the When Rauparaha heard that Rangihaeata intended to fight with the Europeans, the following angry conversation took place between the two Chiefs:—
E mea ana te Rauparaha ki a Rangihaeata Haere koe ki te maunga kia waka pongia ki te ahi rarauhi.Te mea ana a Rangihaeata haere koe ki te moana kia waka puarutia ki te tokanga kai maoa.
Calliopeto seize him, which was no difficult matter, as he continued to reside in his house close to the sea-shore. A boat's crew quietly landed one evening, and carried him back with them to the ship.
Although an old man, Rangihaeata accompanied the natives in all their skirmishes, and lived with them in the depth of the forest, and in their fastnesses. Before he left Porirua, (travelling at that time being stopped by the natives,) I saw him, having been brought before that savage Chief. He expressed himself very bitterly about the conduct of Government, and especially alluded to the burning of a church and burial ground belonging to the Hutt natives. It was indeed an unjustifiable and wanton act committed by a constable, who had no proper officer to superintend him. He called the Europeans a murderous race. He was reminded of his own acts, and told that the Europeans were afraid to commit murder, from the fear of God. He said it was false; and as for God, he was a god himself, and thrust out his tongue,
A large British and native force was raised, and he was attacked in his pa at Paua-taha-nui, and driven from it; thence he took up a post on a mound in the middle of the forest of the Horokiri Valley, called Remutaka. With some loss he was driven thence, and conducting his men along the heights of the mountains in the depth of winter, supporting themselves chiefly on pitau, (cooked fern tree,) he safely reached Porou-tawao, although pursued by a very large force. The spot he selected was so shut in by swamps, that it was thought most prudent to leave him there.
Rauparaha remained a prisoner for nearly two years. The writer saw him on board the Calliope, a few days after his being taken. He was well fed and kindly treated, and had a large cabin given up to him; he appeared in good spirits, and did not seem to repine at his lot; in fact, he became strongly attached to Captain Stanley, an open jovial British sailor, and afterwards, when released at Auckland, he left all his valuables in the Captain's charge, and whenever the Calliope came near his residence, he showed Captain Stanley, in every way which laid in his power, his attachment to him. The old Chief on returning to his tribe, did not feel that he had been degraded; neither was there any diminution of his regard for Europeans. The Governor wisely gave him several handsome presents on his departure, and from that time to his death, he quietly resided amongst his people, and invariably might he be seen at the daily service, morning and evening, dressed in a captain's naval uniform. He seemed to view the rapid advance of his tribe in the arts of civilization with the greatest satisfaction, as well as the progress of the children in the schools.
In November, 1849, the old Chief expired, at Otaki. He was not baptized, and although his son wished the burial service of the Church to be used at his funeral, the minister did not feel himself justified in doing so. It was, however, used, a lay member of the Church Missionary Society from Wanganui opportunely passing through the place, read the
In stature, he was not above five feet six inches; but his countenance was striking; It is remarkable, that most great conquerers were small men;—Alexander, Caesar, Napoleon, Wellington, &c.; and the eye and nose alike in all.hooked, nose, an eagle glance, which read the thoughts of others without revealing his own, and a look which clearly marked his dauntless bearing; it seemed impossible to take him by surprise. His being long accustomed to command, gave him a dignified demeanour; and his fertility in expedients, a cunning, or rather shrewd cast of countenance. Even when clad in a blanket, few could look at him without being impressed with a feeling that he was no ordinary person.
The character of this Chief has been variously drawn. The settlers in general viewed him as everything bad, most treacherous, and deceitful; but this opinion was not founded on their personal acquaintance with him, so much as from report. The whalers and traders, who had the best opportunity of being intimately acquainted with him, and that, too, at a time when his power to injure was the greatest, invariably speak of him as having ever been the white man's friend; he always placed the best he had before them, and in no instance have I heard of his doing any one of them an injury. Speaking of him to an old whaler, he said most emphatically, that he never let the white man who needed, want anything he could give, whether food or clothing. In fact, his natural sagacity told him that it was his interest to make common cause with the Europeans, for it was through them he acquired the sinews of war, guns, powder, and shot, and everything else that he required.
In latter days, when the influx of Europeans became greater, and they held permanent possession of his land, without making common cause with him, as the whalers had done, but often treating him in a slighting way, it is natural to suppose that he would regard them with more suspicion than attachment; and so should we also, had we been in his place. That he was a savage conqueror and cannibal, guilty of many enormities and unmerciful deeds, must be acknowledged, but it must
The earliest visit paid Rangihaeata after the war, was by Lieut.-Governor Eyre and myself. He was still at Poroutawao. A long narrow low strip of land, running through deep swamps, led to his retreat; the name of the place aptly describes it, being a cork, or stoppage to war, and few would like to draw it out.Poroutawao means the remains of a bird caught in a snare, and partly consumed by dogs, in the wilderness; but the common pronunciation Puru tawa bears the signification I have given.huahua, or connecting pole, running round, at the height of about ten feet from the ground. Inside the outer fence, there was another, behind which the defenders could post themselves, and take aim through the outer one. The pa was divided into a number of small courts, each equally defended, and connected by very narrow passages. We found the Chief with his wives and head men assembled in the chief court, or marae, sitting on mats in
haeremai. We sat down on the Chief's right hand, and conversed on various subjects, until we were invited to enter a neighbouring house, where no one followed us, except a neatly dressed and good-looking lady, who was appointed to wait upon us; this is Maori etiquette. We found a kind of table formed of two boxes, one placed on the other, with a new red blanket thrown over it, and a form similarly covered in regal style; on the table was placed a dish of good fresh-baked cakes, another containing sugar, a knife, spoon, and two basins, one nearly allied to a wash-hand basin in size. The lady then brought a tea-kettle, and filled our cups with an infusion of mint, which she called tea. The wash-hand basin was, of course, placed before the representative of Majesty, who viewed with dismay its enormous capacity, which being given him from respect, he could not well avoid draining to the bottom. After enjoying the Governor's perplexity, when the lady left the room, I emptied the contents of our bowls into a calabash, from which one of our natives was drinking. Our repast being ended, we returned to the Chief, and sat by his side. The Governor requested me to ask the Chief to sell land, as has already been said, when Rangihaeata gave a savage look of defiance, thrusting out his tongue, and rolling about his eyes in such a way, that his Excellency, who had never seen such a display before, stared with amazement, and evidently felt anything but at ease.
It need not be said that his land negociations were speedily terminated, and the Governor and his attendants were soon threading their way back along Rangihaeata's swamp-girt road.
He is now an old man, with a head white as the top of Tongariro, and with a spirit somewhat resembling that volcano, always fuming. His white hair strangely contrasts with his bronzed features, and highly tattooed countenance.
He remains unchanged in his views, and will doubtless continue so during the short period still remaining for him on earth. His countenance has not the marked character of
The word Rangihaeata means the morning sun-beam.
The following song was sung, to show that the deceitfulness of
|
Taware mai, te tangata taware | Deceive, deceive the man, mai, | |
Pokipoki mai, te wahine pokipoki mai, | Flatter, flatter the woman, | |
E mahi, te mahi, koua, mahia, | Work, work it is done, | |
E moe, te moe, koua horahia, | Sleep the sleep, | |
Ina matara huria kenei. | Spread out; it is manifest. |
He Puha or Jeering Song on.Te Rauparaha |
Haere atu ki te pai, | Go and find out the | |
A te Paraha, | Good of Rauparaha, | |
He pai ranei; he kahore ranei, | Is he good, or is he bad? | |
He waka te watewaia, kuaka | He is a deceiver, | |
Kia ware, e-kia ware. | Don't forget, don't forget. |
A Frame to Deposit Corpses in until Decomposed.
Chapter XXIII.
.Hone Heke
Atene, or Oawitu, A Village on the Wanganui.
This Chief belonged to the Nga puhi tribe: he married the daughter of Hongi, and was one of the early converts to Christianity. He distinguished himself by his knowledge of Scripture, and consistency of conduct, until the assumption of British authority in 1840. Listening to the insidious representations of unprincipled foreigners, then roving about the country, he conceived the idea that the British Government intended to make slaves of the Maori. His first great display anger was occasioned by a flagstaff, which was erected on the height above Kororareka to signalize ships. This, he was
This peaceable state was, however, of very short duration. Heke again listened to the tales of men ill-affected to the British Government, and a second time he went and cut down the flagstaff. Another was erected, sheathed with iron, six feet high, and protected by a block house and twenty men. Walker remonstrated with Heke, but he insulted him, and proceeded in his hostile course. Many acts of plunder were committed on the settlers. In February, 1845, it became evident that another attack would be made on the flagstaff; the block house, therefore, was further strengthened, and Captain Robertson, of the Hazard, was sent to protect the town of Kororareka, which was menaced by a force of near 800, under the command of Heke and Kawiti, who had joined him with all his men.
Walker and several other Chiefs met Heke a day or two before at the Waimate, and told him, if he persisted in his hostile course, they should join the Governor. Heke said, he had heard that the snake, whose head he had cut off, had grown into a monster, with many mouths, and that he was
This large force encamped about a mile from the town, out of the range of the Hazard's guns. Several skirmishes took place, Lieutenant Philpott was taken prisoner; they took away his pistols, but, having danced the war dance around him, they returned one pistol, and good humouredly let him go, bidding him take more care of himself for the future. On the Sunday, one of the Missionaries went and preached to them from James, whence came wars and fightings. When he had finished, Heke bid him go and preach the same sermon to the sailors and soldiers, who equally needed his warnings.
On the evening of the 10th of March, Heke went with a party of 200 men, and placed himself in ambuscade near the block house, whilst Kawiti, at the head of a similar number, advanced upon the town, not to injure the settlers, as he afterwards said, but to draw off the attention of the sailors from Heke's attack on the block house. About four o'clock in the morning of the 11 th, the inhabitants of Kororareka were aroused by the sound of musketry. Kawiti was making his descent upon the town, when his course was arrested by Captain Robertson, at the head of about twenty-five men, who defended a narrow defile against an overwhelming force. A sharp encounter took place, in which six or seven of the sailors were killed, and as many more wounded, amongst whom was the Captain, who had suffered so severely that his life was at first despaired of; but he eventually recovered. He showed great bravery, and killed several with his own hand. Kawiti lost near twenty men, and amongst them several high Chiefs, and he had many wounded.
Heke succeeded in taking the block house, and cutting down his enemy, the flagstaff; he then danced the war dance with his men on the hill, in token of victory.
The natives finally gained the day, and the explosion of the gunpowder magazine induced the British to evacuate the town, which was safely effected under the guns of the Hazard. The natives themselves appeared surprised at their victory and at the abandonment of the town, which they for a long time forbore
The result of this war was the increasing the military force, and the opening of a regular campaign. It caused Walker and several others to declare themselves in favor of the Governor. He promptly mustered 250 men, and came to the Waimate, as early as March 19th, and when Heke's friends advised him to join them, he said, “That man has despised our words, who are much older than himself, and ridiculed our threats. Who is he, or what is he, that he should thus trample underfoot the advice of his fathers. He has always been troublesome, but latterly he has become unbearable. If we do not oppose him, he will soon tyrannize over those who have fed and nourished him, and we shall no longer have peace.” He wrote to the Governor and told him he had come to fulfil his promise, and aid in putting down Heke.
In April, H.M.S. North Star, and two transport ships, arrived in the Bay, with 300 men. Pomare was taken on board, and kept as a prisoner. Afterwards the troops were marched into the interior to join Walker. On reaching Mawe, where Heke had built a strong pa, an engagement took place. Kawiti was nearly taken; he feigned death, threw himself down, and the enemy passed and repassed him, but he escaped. The troops, after a gallant resistance, gave way.
On the 3rd May, 420 men were landed at the Bay, they were marched inland to attack Heke, who had retired with the other Chiefs to a pa at one of the extremities of the Bay. The North Star also proceeded there. A fruitless attack was made on the 8th of May.
The troops had only brought three days' provisions with them; and had it not been for Walker's liberal supply, they would have been famished. Ruhe, a neutral Chief, had provided a supply of pigs and potatoes for Heke and the soldiers. The road to the latter laying through his camp, he asked permission to drive his pigs for the soldiers. This was, as a matter of course, immediately granted. Heke abandoned the pa, and the troops also retreated to the coast, with the loss of fifteen killed, and thirty-seven wounded.
Heke sent a message to the British Officers, to say that their dead should have a Christian burial. He accordingly sent for a Missionary, who performed that melancholy duty. The troops were re-embarked, and returned to Auckland.
In June, a large body of six or seven hundred men, under Colonel Despard, attacked Heke at Taiamai, where he and Kawiti had built a strong pa. On hearing of this great force, Heke tried to conquer Walker before he could join it. In this, however, he failed, and received a severe wound in the thigh. Colonel Despard stated in his dispatch, that one-third of the men actually engaged fell in the attack. Colonel Despard is reported to have said, before he left Sydney, that he would either take Heke alive or dead, or fall in the attempt.
Before the fight, Walker's men joined in singing a hymn and in prayer for the success of the troops. The native Christians in the pa did the same also, and though our men in this respect were wanting, still it was afterwards found there were amongst our poor fellows who fell, those who committed their souls to God before they rushed into the fight, and many others who were greatly encouraged by hearing the solemn prayers of the natives in their behalf.
The bugle which sounded the attack, was only eight minutes before it again sounded the retreat, and in that brief space of time, one hundred and twenty of our men entered eternity!
A report was circulated that Captain Grant's body had been partly eaten, but it was totally untrue.
Afterwards, when the artillery was brought to bear on the pa, it was taken. When the news reached Auckland, the inhabitants for a time were panic struck, and almost expected to see the enemy at their doors.
Heke then built another strong pa, called Ruapekapeka, which was considered a masterpiece of Maori fortification. A model of it was made by Colonel Wynyard, and sent to the Great Exhibition.
After much skirmishing, in January 1846, the pa was taken possession of. On the Sabbath, the defenders retired outside, to the part the furthest removed from the besiegers, while they held their service, to be out of the way of the balls: this being discovered, the troops entered the place before Heke's men could return, and the pa fell. He retired to the interior, where he continued to reside in his native fastnesses, secure from pursuit. After having made an honorable peace, he lived in quiet until his death, which took place in 1850.
However mistaken Heke's views may have been, yet he can only be regarded in the light of a patriot. His moderation in prosperity, and the total absence of vindictiveness and cruelty in war towards those thrown into his power, will always tell in his favour. It is to be regretted, that he was made the dupe of designing men, and worthless characters; but making allowances for his only partially enlightened mind, his faults will not be sufficient to eclipse the glory which he has gained in so successfully combating with those who possessed all the skill and resources which military science could bestow. The Governor wisely made peace with the insurgents.
Some time afterwards, North Star, paid Kawiti a visit. He said, “Well, Kawiti, it is peace now.” The old Chief replied, “Well, it is for you
Thus ended the first, and we trust the last, war in the north of the Island, between the European and native races. However much it may be lamented, we cannot but regard it as one of those events which, in the course of Providence, has been overruled for the establishment of a permanent good understanding between the two races. At first, the aborigines were despised, afterwards feared, and at last respected.
The natives were surprised when they found they were at liberty to occupy their former lands, which by their own customs had been forfeited; to this moderation of the Governor, is mainly to be attributed the good understanding which has since prevailed.
This war, when contrasted with their former savage ones, prior to their embracing Christianity, is remarkable for the entire absence of unnecessary acts of cruelty, and even for many instances of a kindly feeling towards their foes, which showed most clearly how great a change the mild precepts of the Gospel have effected in the native mind.
The Governor afterwards met Heke, who presented him with his green stone mere, which is now preserved in the British Museum; and shortly afterwards he began to decline in health, and died. He was only about forty years of age. His body laid in state, decorated in the native style, for some time previous to its interment, and was visited by most of the natives of that part of the Island.
Kawiti, the other Chief, died about 1853, having previously embraced Christianity, and been baptized.
Tapouka, a great Chief of the Middle Island. The whalers gave him the soubriquet of Old Wig. He was celebrated for his great cunning, as well as courage. Formerly the Dusky Bay tribe was very numerous, it is now all but extinct. This wily Chief adopted the following curious expedient to surprise and destroy a more numerous tribe than his own. He dressed up some of his men in seal skins, and sent them into the vicinity of the enemy, carefully planting his men in ambush
Tapouka died of the measles about 1833. He was related to another great Chief named Bloody Jack, one of the principal men of the Ngai tahu: he was one of the Chief supporters of the whalers, and through them became possessed of considerable wealth. In imitation of the Governor of New South Wales, where he had repeatedly been, he kept a number of men drilled and clothed in old uniforms, which the Governor gave him; and when any Europeans visited him, these were duly drawn out before them. He also had a vessel of his own, which was commanded by one of his European friends. He made common cause with the whalers, in all their quarrels, and they, in return, lent him their aid, and thus enabled him to obtain the mastery over the neighbouring tribes.
Tute ounguku, the son of Tama hara nui, invoked the aid of Bloody Jack to revenge the death of his father, who was murdered by
It appeared as though the electric telegraph had found its way to New Zealand, for no sooner had the war broken out in the north, than hostile symptoms were simultaneously displayed in the south. When Ohaiawai was attacked, and so many of our brave countrymen fell, long before the news reached the settler in the south, I saw in the interior several neatly-constructed models of the pa and its defences, made with fernstalks, to show the way they had gained the victory; these had been made by messengers sent from the north, to publish their success to those in the south.
To make a beginning, Rangihaeata gave a tomahawk to two young men, and bid them go and murder some European. They obeyed, and killed a poor fellow and his son named Gillespie, who were quietly at work when they were surprised. Such was the native custom. Before dawn on the 16th May, 1846, an attack was made on a party stationed at Bouleott's Farm. The bugler, quite a lad, was struck by a tomahawk on the right arm, whilst sounding an alarm. The brave youth immediately
The Chiefs then conducted their men along the mountain ranges to Waikanae, and after several skirmishes, in which a few prisoners were taken, and one, to our disgrace, hung for defending his native land, the enemy reached Poroutawhao, where Rangihaeata remained secure amidst the swamps which surrounded the place. Mamaku there left him, and returned to Wanganui, where he tried to raise a force to aid his former ally. He came down upon the town with about eighty men, but the Nga ti Ruaka and Putiki natives came forward and defended it. The inhabitants, to mark their gratitude for this seasonable protection, gave the Head Chiefs a public dinner. Before Mamaku and his people left, he said, “This coat is small, but I shall return at Christmas with a warmer one,” intimating that he would then come with a larger force, and attack the town.
The Putiki Chiefs,
In April, one of those unforeseen events occurred, which unfortunately interrupted the good understanding which had hitherto existed between the military and the Nga ti Ruaka. A young midshipman, who, with Lieutenant Holmes, of the Calliope, was stationed at Wanganui, in commaud of a gunboat, had employed an old Chief named Hapurona, to make him a Raupo house, for which, when made, the boy (for he was nothing more) refused to give the stipulated price, and in joke pretended to be very angry; he pulled out a pistol, and, with pretended fierceness, threatened to shoot him, unfortunately it went off, and the ball entered the Chief's cheek, and lodged somewhere near the ear. The native thought it was done on purpose, and it was regarded as a wilful murder. The military, instead of holding an open court of enquiry, took the youth into the stockade, and shut the gates; this confirmed them in the idea that the act was intentional.
On the evening of April 18th, 1846, a party of six young men, or rather boys, the eldest not being eighteen, and the youngest only twelve years old, relations of the wounded Chief, in order to have payment for blood,Blood.—The shedding of blood was always considered a most serious thing, although but a drop were shed, and that too of a person in the wrong, from being before the aggressor he became the aggrieved, and required an atonement. As an example, if a man caught a person in his karaka grove, stealing the fruit, he could demand a compensation for the theft; but were he to strike the offender, and cause a single drop of blood to flow from a scratch, native law would adjudge that karaka grove to the thief, as a payment for the drop of blood; and were not the owner to resign the land to him, the tribe of the thief would feel itself called upon to maintain his right to it. A gentleman entering my house, knocked his head against a beam and cut his eyebrow, so that blood flowed; the natives present deplored the accident, and said that, according to their law, the house would have been forfeited to him, and as they were of his party, it would have been their duty to have seen it given up to him, as every one present was affected by his blood being shed. In the same way, even if a canoe should be dashed on shore in a storm, and the owner's life endangered, he thereby acquires a title to the spot he is thrown on. When blood is shed, it is the duty of every one related to the person who has suffered to seek for revenge. It does not matter whether it be the individual who drew it or any one else belonging to his tribe; but blood must be shed as an atonement for blood. This was one of the most fertile causes of war in former days. There were then no cities of refuge for the manslayer to flee to for safety, and his act endangered the lives of every one in his tribe.
In order to involve the Mission natives (who were always well disposed towards the Europeans) in a quarrel, and to make the latter think they had committed this murder, the murderers dropped different articles taken from the house along the road leading to their pa, and then fled up the river.
The murder made a great sensation, but no one ventured there that night to see what had been done. The following morning, several of the settlers, officers, and Putiki natives, with the schoolmaster of the Mission Station, went to the scene of this tragedy. They met the two children on their way to the Mission-house, and afterwards found the eldest daughter, to their amazement, still alive, with the baby in her lap, covered with her blood, although the cleft in her skull extended full six inches from the bridge of the nose to the forehead. The cold of the night staunched the blood and saved her life. She afterwards recovered, but had a fearful bright red seam, nearly a third of an inch wide; a lasting remembrance of that dreadful night. She and the two infants with the corpses were brought to the town. The timid man stated, it was at his wife's request he left her to seek for aid, as she had no fears of their injuring her, but this was contradicted by his daughter, who said, her poor mother entreated him with tears not to abandon them. Immediately the natives heard of the murder,
They crossed over the same night, and made the officer in command acquainted with their intention; he strangely refused his consent, but by the advice of his brother officers, at last did so.
These youths being connected with the Nga ti ruaka, caused that tribe to take up arms. They were joined by the Nga ti haua, with the Chief Mamaku at their head, and by the Patutokotoko. They speedily raised about three hundred men, and encamped at Papaiti, where they strongly entrenched themselves. In the first skirmish, they obtained possession of a part of the town, which they not only plundered but coolly remained in to feast on the ducks and fowls they found there, cooking some dozens of them. The military and inhabitants took shelter every night in two stockades and three of the strongest houses, two of which were surrounded with trenches. The town then presented a singular appearance, its entire population being thus shut up in these few fortified spots, all herding together, and from their contracted quarters, much sickness and death ensued. Whilst the natives were thus engaged in plundering, a random shot from the nearest fortified house, went through one of those in the hands of the hostile natives, and killed Maketu, a great Chief, whilst in the act of loading himself with plunder. The gun boat was of great service in keeping the enemy in check, its bold commander being always in advance. The news of the war was brought to Auckland, where I was then attending a Committee of the Church; the Governor left the next day in the Inflexible, war steamer, taking me with him. On reaching the Wanganui Heads, 24th May, a gun was fired to give notice of our approach, but no boat came off. At last, two natives were seen on the shore,
rite,” equal, and therefore they were satisfied, there being exactly the same number killed and wounded on both sides, which was about half a dozen. Since that time, a good feeling has subsisted. The native has been raised in the European's estimation; he has shewn so much courage and skill, as to elicit the admiration of the military, and he has clearly proved, that whilst willing to be one with us, he will not suffer himself to be
Mamaku retired to the Upper Wanganui, where he still lives peaceably. He became a candidate for baptism; having lost his three wives, he said, it was a clear indication that it was his duty to turn to God, as there was now nothing to hinder his doing so; and nearly the last person I baptized, was
Some notice in this work is due to the memory of Manihera, especially as I have given brief sketches of the principal heathen Chiefs. The contrast between their lives and that of a Christian Chief, will forcibly show the wonderful effect and power of the Gospel on the mind, and the remarkable difference between the fruits of the spirit and those of the flesh.
Manihera was a Nga ti ruanui Chief, and many years the head teacher of his tribe at Waokena and Whareroa. He was always conspicuous for piety and attention to his duties, and instead of his first love growing cold, his appeared to increase with time; indeed, his love of Christ was written upon his countenance. At the Christmas meeting at Wanganui, December 24th, 1846, I held a prayer-meeting “with my teachers, to supplicate the Divine blessing upon our labors.” I felt it was good to be there, the fervency and fluency with which some poured forth their prayers at the throne of grace, gave the well-grounded hope that they had tasted the good gift of God, and were thus able to proclaim the Gospel with effect to their fellow countrymen. It was a most interesting time,
Afterwards Manihera and his companion came to say, that Enau, the brother of Herekiekie, told them, they had better defer their proposed journey to Taupo until his return, as their going before would be like walking over the dead bodies of the tribe, alluding to those who had been slain by the Nga ti ruanui in their former wars. They said, that although they deferred the journey, they could not forget they were tapu, or devoted to the Lord.
It is necessary here to state the cause of the great enmity which the Taupo natives entertained towards Manihera, as belonging to the Nga ti ruanui tribe. In 1841, Tauteka and
taua (or flght) against Waitotara; they were all slain, and some, who were spared after the battle, and had food given them, were afterwards put to death by another party, which was indignant at their lives having been thus preserved; this act was never forgotten. The Taupos said, after they had shaken hands with their prisoners, and fed them, they killed them in cold blood, and, therefore, they determined to murder the first they could meet with from that tribe, as a satisfaction for the blood then shed.
Manihera and his companion knew this, and without waiting until Enau returned, wearied with his long absence, their zeal overcame their prudence and urged them to commence this mission of love. On the 6th of February, 1847, Manihera and his companion left Wanganui.
One part of the duty to which they devoted themselves, was to remonstrate with those who were still living in hostility to the British Government, as well as to proclaim the Gospel, and urge them to embrace it. They, therefore, first bent their steps to Poroutawao, where Rangihaeata resided after his retreat from Porirua. They reached his abode, and plainly, but affectionately, spoke to him. He replied to their address by laying his hand edgewise on the back of his own neck, intimating to them that they were exposing themselves to great danger of losing their lives, by the step they were taking; but he treated them with great respect, and made a feast, advising them to proceed no further. They thence crossed over to the east coast, and after a very long journey, reached Rotorua, where they remained several days. Mr. Chapman, the Missionary there, was much interested with them. I had given them a letter for him, and by mistake it was sealed with black wax. Mr. Chapman wrote back to me, and did the same. Manihera remarked, this is a sure sign of death for us; nevertheless God's will be done. On reaching Wairewarewa, there was a funeral just going to take place, and Manihera was invited to read the service, which he did, remarking he should soon want some one to perform the same office for himself.
They then went to Motutere; there they were advised to
A small party of young men, about ten or a dozen, accompanied these two devoted men on their way, for Waiariki was the very next place to Tokanu, the residence of Herekiekie, and the tribe they were going to visit.
Their coming was known to the inhabitants of that pa, and bearing in remembrance the death of their relatives at Waita tora, and their duty of avenging them, Huia-tahi, chiefly at the instigation of the widow of Tauteka, went with a small party, and laid in wait for them; they concealed themselves in a thicket by the road they were to pass, and suffered the young men of Waiariki to go on before, for all were walking in single file, the usual custom, the native roads not allowing of two walking abreast. Immediately Manihera and Kereopa came in a line with them, they fired. Manihera was only wounded, but his companion was shot dead. Huiatahi, an old Chief nearly seventy, immediately rushed out of the thicket, and chopped at poor Manihera with his hatchet, but his blows were too feeble to kill him, and it was a long time before he fell: one blow destroyed his sight; he then put up his hand as it were to wipe away the blood from his eyes; at last he fell, but still lingered from the morning when this cruel
Such was the end of these two devoted men: truly they were soldiers of the Cross, faithful even to death, and doubtless at the last day will stand in their lot, clothed in spotless raiment of white, in the holy company of those who have sealed their faith with their blood.
Their companions, who were unarmed, loudly expressed their indignation at this treacherous deed; they carried the bodies back to Waiariki, and afterwards buried them with great solemnity near their pa, erecting a double fence around their graves. To mark the spot where these faithful soldiers of the Cross fell, they scooped out two hollow places in the turf. Not satisfied with this, they immediately sent round to all the Christian villages, exhorting them to take up arms, and avenge so unmerited a death; they likewise wrote to me, and bade me lose no time in coming to Taupo. They were killed on the 12th March, and on the 22nd the news reached us. We were all deeply affected. The following day we held a prayermeeting; I told the natives that I had no doubt the Almighty would over-rule this sad event for good, and that He in whose cause they had shed their blood, would not suffer it to sink into the ground unrequited, for the blood of the Saints is the seed of the Church. That Paul was not only consenting to Stephen's death, but also the keeper of the garments of those who stoned him; and yet that very man, in after days, became the chiefest of the Apostles. So may this tribe, which has, through ignorance, consented to and joined in this cruel murder, hereafter become as eminent for its love to God and devotion to His service.
I was rejoiced to find that Herekiekie, the Chief of Tokanu, was not at home when the crime was committed, and that, on his return, he was greatly incensed with his people for thus bringing such a stain on his place.
I wrote to Manihera's friends, expressing the hope that they would take a Christian view of the sad affair, and not make it a pretext for future bloodshed.
On the 1st of April, a large meeting was held to hear the letters of Manihera's friends read, and to decide what should be done, for there was a very general feeling of indignation against the murderers. The letters were read; they all breathed a very Christian spirit; the tenor of them was, that they were not angry though sorrowful for their friends' death; that as they had died in the Lord's cause, they should leave it with Him, and not in the old way demand blood for blood.
Another said, “If a soldier of the Queen were to be killed, and we were bidden to arise, should we not do so? And now that a soldier of Christ is murdered, shall we sit still? When Paul, the teacher of Onetea, was drowned in the Wanganui river, did not his friends come and carry away his body to be interred amongst his own friends and relatives, and shall the bodies of Kereopa and Manihera be left amongst the heathen?” But another immediately arose, and said: “Why should we be thinking about the bodies of our friends and their resting-place? We know that although they are decomposing amongst their enemies, yet their spirits are alive with God. I know what we should have done in former days; but what would have been the good? If we fight, we only increase our sorrow by multiplying the dead. Let us not fear those who can kill the body, and after that have no more that they can do. Let us listen to our Minister, and take his advice.” Tahana, one of our
Several others addressed the meeting in similar terms. It was then decided that the matter should be left entirely with me. I proposed to visit the tribe which had murdered Manihera and his companion, as well as the Christian natives of Taupo, to allay the excitement these deaths had made, and to exhort the murderers to repentance.
On the 5th of April I left home, and found the natives up the river in a very excited state, and extremely hostile to the British Government, and to the Putiki natives as well, for having made common cause with the Europeans. I was several times threatened, and advised to return; but on the 21st we safely reached Pukawa. A rumour had preceded us, that we were coming with a party of three or four hundred men to avenge the death of Manihera. tangi, or crying, was concluded, he addressed us in a very long speech. He said that the great and lofty had fallen, and that all was dark on their account. He bade us welcome, whatever might be the object of our coming—whether to cover up, or uncover, the crime. He said, “This land has been polluted with blood from the time of our first ancestors to this day. My brother, my child, my father Te Teira, welcome! Go you to Huiatahi: you are strong: I cannot. Don't say I conceal my thoughts.” I told them this was my second visit on account of the dead; first for
A bout an hour's pull on the morrow, brought us to Tokanu. We passed by the mournful scene of Heuheu's glory and destruction: the grass had not yet grown over the common tomb of his tribe. The long-extended line of clay, which had covered up his pa, formed a striking monument to remind us that “in the midst of life we are in death.” The surrounding lake was strictly tapu, and the wild fowl, as if conscious of their security, allowed us to pass without taking wing. When we entered the pa, which we did in a long line headed by myself, we received a suspicious welcome from a few females. We sat down in silence: the usual crying when friends meet was omitted. Opposite to us were Herekiekie and the murderers of our poor friends. Not a word was spoken on either side for full a quarter of an hour. Every now and then fresh parties kept arriving, most of them carrying their guns. At last Hemapo, the next to Herekiekie, arose. He acknowledged the sin committed, and deplored that we—his relatives
tangi, and receiving the accustomed welcome. He said much more, but not liking on this occasion to take notes, when we knew not how we were to be received, the rest is forgotten. Tahana arose, and spoke for some time very earnestly, telling them that their present work was of a new kind—that even their forefathers would have been ashamed of it—and, therefore, our visit was in a new way; had we not been influenced by a kindly feeling, we should not have come at all; that now we could not give them our hands, or join in the cry of friendship. One of the opposite party then got up, and said, he had heard that we were going to Auckland to get their friends. Te Huiatahi said, His heart was not at all dark for what he had done; he did not however wish to continue the evil, or to carry it further—it was done in accordance with their ritenga (custom). William and another of my natives also spoke—then I addressed them. I told them this was my first sorrowful visit to their place, but still it was a visit of love, or I should have stayed at home; we did not, it was true, tangi (cry) with our eyes, but we did with our hearts: we had come, not to avenge, but to avoid further shedding of blood; the dead were the servants of God, and died in doing their duty: we left vengeance to Him who has said, “Vengeance is mine! I will repay, saith the Lord.” We trusted that they would be led to see the enormity of their crime, and repent of it: that now the blood of Kereopa and Manihera had been shed, they could not be brought again to life on earth—they were in the enjoyment of their reward, and it was great: but sufficient blood had been shed, and it was not our wish that any should avenge their death: they had killed them, it is true, in accordance with their ancient customs, and we wished their blood to be the price of a permanent peace between their tribes, that henceforth love might prevail: that if they agreed to my proposal, one of their Chiefs should go back with my children and make peace with the Nga ti ruanui.
Herekiekie said, He fully agreed to my proposal; although he was not one of the murderers—for if he had been at home, he should have prevented the deed—still it was done by his tribe. Henceforth, the Nga ti ruanui might come to his pa, and they should be welcome. He thanked me for coming, and hoped now we should be friends again; that we should eat with them and exchange salutations. One thing only remained, and that was to know whether the Nga ti ruanui would agree to my proposal Aperaniko here jumped up, and said, their Minister was the Nga ti ruanui; he came as their representative; they had left all with him; and whatever he did they would agree to. I told them, sorrowful as the Nga ti ruanui were, they sought no revenge, but left all to God. It was arranged that William and Tahana should return, and finally settle who should go with them as ambassadors of peace; and then, though pressed to eat or shake hands, we arose, and silently returned to our canoe. They followed, and bade us farewell. I was thankful that the affair had so far terminated satisfactorily, and I felt I could not be sufficiently thankful for this answer to my prayers that I might be made instrumental in putting an end to what had threatened to bring on a general war. The Christian natives, both here and at Rotorua, and even Waikato, were prepared to rise. I rejoiced to see their abhorrence of the deed; but if they were to take up the cause, the evil would only be increased. Hekairo, the Chief of Rotorua, afterwards did make war on the murderers, and plundered their place.
Thence we went to Waiariki, the place where our dear departed friends last slept, and near to which they are buried. A neat double fence surrounds the sacred spot. We sang a hymn standing around it, and I addressed our party from the words, “Blessed are the dead which die in the Lord from henceforth: Yea saith the Spirit, that they may rest from their labours.” Many a tear was shed. We kneeled down, and I offered up a prayer—that the same hope which had sustained Manihera and Kereopa, and carried them triumphantly through, might sustain us in our dying hour, and that their precious blood, here poured out, might not fall into the ground in vain,
Hence we reached Wai Marino, a Christian pa, where a very indignant feeling prevailed on account of the murder. They doubted the sincerity of the parties; but still, I think, will accede to my wishes for peace. We were hospitably entertained, and remained there for the night. In my discourse, I told them, if they were to take up arms and shed blood they would just be doing what the Devil would wish them, as the most likely way of getting them again into his power. I addressed them from the verse, “An eye for an eye, and a tooth for a tooth.”
We reached Motutere about noon the next day. Here we had the usual cry, and then speeches. They first bade us welcome, but inquired what was the object of our coming. Was it to see the Church trampled under foot, and the servants of God slain? Was it to give our hands to the murderers? If this were the case, Rangipo The name of the road from Wanganui across the Tongariro plains to Taupo.
I also sent a letter to Hikairo, and to all the teachers of Rotorua, dissuading them from taking up arms to avenge these murders, but recommending them to leave all with God.
I left Taupo with the conviction that those “gloomy hills
Inflexible steamer to Wanganui, in which he also went himself; and grieved was I to find, on my arrival, what a change had taken place since my departure. A Chief had been nearly killed by the carelessness of a young midshipman, whose pistol by some means went off; when another heathen and hostile Chief immediately went and murdered the family already alluded to, in order to bring the Christian natives into collision with the military. The Putiki natives, with a very laudable desire of vindicating their character, went and arrested the murderers, four of whom were executed. This act caused the smothered flames of war to break out. A large hostile force, amounting to six hundred men, was soon collected, wiuch commenced with burning the houses of all the out-settlers, and slaughtering their cattle.
But after a few months war passed away, peace revisited us. I, therefore, lost no time in again paying Taupo a visit. The Tokanu natives, according to their promise, had sent two of their Chiefs to the Nga ti ruanui natives, and had made peace: they were very kindly and hospitably received, and the long feud which had existed between their respective tribes, was terminated. Here, then, were the first fruits of Manihera's death seen—it had caused peace.
I took with me to Taupo a young Chief named Piripi, from Waokena (he was the successor to Manihera), as the teacher of his place, that he might return the visit of the Tokanu Chiefs. The Nga ti ruanui, however, would not permit him to go, unless he went in my company. We safely reached Tokanu, and a feast was made in honor of our arrival. I found a very different feeling to that formerly displayed; all expressed a desire for instruction. I proposed, therefore, as a token of their sincerity, that we should all go and hold service by the martyrs' graves; they agreed to my wish, and
We returned to the pa, and Huiatahi, the murderer, himself proposed that a Missionary should be sent to his place at Rotoaira, and be stationed at Poutu, where he would give a most suitable spot, and also erect both a Church and a Mission-house as well. Many also came forward as candidates for baptism.
This was indeed a great and wonderful change, and it was evidently the Lord's doing.
I left, with the promise of again returning as soon as the Church should be completed, to open it, and to receive the first fruits of the place in it, leaving Piripi behind, as the Chiefs were desirous that he should remain and partake of their hospitality.
After some time, I received an announcement that the Church was completed, and only wanted me to open it. Accordingly, I went to Rotoaira, accompanied by a party of my teachers; we were met at some distance from the pa, with horses for us. One native, immediately we were seen, returned to make the announcement of our approach. We were received with every demonstration of joy.
The Church was an extremely neat, I may say elegant, building. I had no sooner taken some refreshment, than a crowd of candidates for baptism surrounded my tent. I received about thirty. Hemapo, the brother of Herekiekie, had already been baptized by Mr. Brown, and now I appointed him as the teacher for the new Church. The service of the Sabbath was very solemn. I administered the sacrament to my own party, and to Hemapo, and then received during the evening service, these fruits of Manihera's death.
On the Monday, when I preached to them before my departure, I felt so overpowered by the sight, that I could not proceed, and when I left, the entire congregation followed me for nearly a mile, and with many tears bade me farewell. Thus terminated the Mission of Manihera and Kereopa.
Some of the adventures of our sailors in the early days of our acquaintance with New Zealand are interesting; of such is the following:—
On the 14th January, 1831, a man named patiti (hatchet), from beneath his mat, and cleft his skull open. Powers went to help his comrade, when a native named Wetu, knocked him overboard, and as he laid hold of the boat with one hand, they immediately struck him over it, and made him let go. He then put his hand on the side of their canoe, and got in. The natives pulled him down on his belly, one sitting on his legs and another on his arms, and so held him for some time; when he was permitted to look up, he found three of his comrades had been killed. The man of color had been spared. They cut off the heads of Joe and Tom, and placed them to steep in a little water hole above the cliff, down which a small stream trickled. One of these heads was afterwards dried in the usual way for sale; the other being very much
atuas said, they were not to eat the bodies of men who cried from fear of death, lest it should make them cowards; so they buried his body in the sand.
At the time when this affair took place, there were no natives residing near the sea. Putiki had been destroyed two years before, by tapu, that he cannot eat human flesh? No, replied his father, the smell of it always makes my son sick, (a convincing proof there were some at least whose feelings revolted at such unnatural food).
On reaching Taupo, Te Wetu said, he must take him to see the king; so they went to Waitaha-nui, and there placed him in the verandah of a house. In a little time a native brought a new floor mat, and spread it upon the ground, and bid him sit upon it. Shortly afterwards, they said, our king is coming, and a very stout majestic native made his appearance, who came and sat by his side on the mat; this no doubt was
The king spoke to him very kindly, and asked him if it was true that his men had killed and eaten his comrades. Powers was afraid to reply, and therefore pretended not to understand what he said. He then sent for a little slave boy who had lived
patiti, one of his wives went for it; Powers said he trembled, and felt that his time was come; he watched anxiously the woman as she went along a narrow alley in the pa, until she disappeared.
From Taupo, they went to Rotorua, where Powers was taken to a man employed by a trader named Scott, of Tauranga, to buy for him of the natives. His Chief wanted the man to redeem him. The man wrote to Scott to ask his permission to do so; Scott replied, that he had better return to the West Coast, from whence he came; but if he wanted to redeem him, he must sign a bond for his repayment, and agree to the price of the goods given for him.
Powers was not then ransomed, but carried on to Maketu;
Andrew Powers has been living many years at Wanganui; he is a fine hale old man, and will be seventy-one next Christmas, if he lives so long. This account was taken from him in September, 1850.
There is still another story connected with the same individual, which is illustrative of the change which the Gospel has produced in New Zealand, in the treatment the same individual experienced at two different periods with an interval of about twenty years between. In fact, in Andrew Powers'story we have two epochs clearly defined, that of heathenism and that of Christianity.
Returning from Wellington along the sea shore, a year or two ago, he was taken ill and laid down on a sandhill, unable to proceed further. A native who was travelling that way saw him, and went on to Otaki, where he told the natives that he had seen a pakeha (European) laid on the shore very ill; and what did you do to him? said
The following story, though not strictly relating to New Zealand, describes the curious religious customs of an island
When he awoke, he got up and looked for the boat, but found to his dismay that it had gone. He looked about, and saw two natives on a small island, only separated from the one he was on by a deep narrow channel; he fled and concealed himself. Afterwards four men landed from a canoe on his island; they sat down with their backs turned to him; he approached them without noise, crawling on his knees; when he reached them, which he did unseen, he stood up. The natives were so much alarmed at the sudden apparition of a white man, that they fell down flat on the ground, as though they were dead; afterwards they arose, and sung a song to him. Most probably this was a karakia, as they would take him for a god, for most black tribes think the gods and spirits of ancestors are white.
After some time, they beckoned for him to follow them, which he did; he was led inland about ten miles. As they went, they crossed a brook; he was going to drink, when they pulled him back, fearing, perhaps, if he did so, that the water would be tapu, and they could not afterwards drink of it without dying. But one of them offered him some urine in a clam shell to drink. (The New Zealand natives think that the inhabitants of the Reinga or Hades feed on human excrements and drink urine, and this appears to have a reference to a similar idea; they might further suppose, if permitted to partake of earthly food, he would not be able to return to Purutu, or Paradise, as the Tonga natives report was the case with their first ancestors.) After passing through beautiful cultivations, bordered with neat fences of reed, and intersected
They then offered him a raw taro, which he refused, and afterwards beat up a taro with the scrapings of some red root, which they wrapped up in a leaf and placed on the fire, and when cooked gave it to him; he fancied it was poison, and privately conveyed it into his bosom, pretending he had eaten it. He gave his cap to one of the Chiefs, who had before asked for it, and several other things also, which they fancied. They then ate a cocoa nut, and gave him the shell, filled with urine.
Afterwards, about twenty natives came, each bringing a load of wood, all cut of equal length, which they piled up like a chimney, and made a sign for him to sit on a stone-flag in front of the fire, and then applied a light to the pile, which flamed up almost instantaneously, and most beautifully, blazing out on all sides; his seat became very hot, but he maintained his post on the stone until the whole was consumed.
Afterwards about fifty girls came and were ranged around him, and signs were made for him to select one of them. This he also declined doing.
A Chief, having three tail feathers of the cock stuck in his hair, came and turned himself parderriére to Jackson's face. This act terminated their curious ceremonies. Suddenly all disappeared, and the Chief beckoned him to enter his house. On one side there was a neat bed, made of soft mats; the Chief laid himself upon it, and pointed to the damp sand, intimating that was to be his resting place.
Two natives came in, one laid on either side of him, placing his spear by Jackson's side, two others laid down with their heads touching his, and two more by his feet, whilst another two threw themselves down near the door.
When the cock crew, they arose, one by one, and went out. He felt extremely hungry, and determined to obtain, if possible, some of the cocoa nuts from the trees which grew in the Chief's court-yard. He, therefore, gently got up, and went out, and
In the morning be was escorted back to the coast, and then there was a fight about him, some appearing to wish him to be given up, others opposing. Several lives were lost, but a boat came off, and he was rescued.
It was customary in some parts of New Zealand to place a raw taro in the hand of a corpse before they uttered an incantation. This was called he wakaeke, to enable the spirit to ascend to heaven.
A Memorial Idol.
Chapter XXIV.
Means of Support.
An Ornamental Food-Store.
The New Zealanders have always been an agricultural people; their country not naturally affording the means of subsistence in sufficient abundance to support them, without the cultivation of the soil.
Their ancestors brought the kumara, or sweet potatoe—the taro—an arum—and the hue, or calabash, with them from Hawaiki: these were the only vegetables they possessed, and they carefully cultivated them in large quantities, until the arrival of Europeans, who gave them the potatoe, the value of which was so soon discovered, that now it may be said to be their staple article of food. It is far more universally cultivated than the kumara, from its taking less labour in planting, and yielding a more certain and larger return.—
kumara requires not only a warm aspect, but also, in general, an artificial soil; sand or gravel being laid on the ground to the depth of six inches. So also the taro, which needs the aid of bush screens and other expedients to make it flourish. These also soon exhaust the soil; three years' cropping with kumara being, in general, all that can be obtained from one spot. The place is then abandoned, and another selected; but this abandonment is only for a certain space of time. Instead of turning up the soil, and suffering it to lay in fallow a season, their method of renewing it is to allow it to remain unoccupied until it is covered with a certain growth of wood, if situated in wood land, or of fern, if situated in fern land, which requires a period of from seven to fourteen years, when the spot is again cleared and planted. Thus, many places, which appear never to have been touched by the hand of man, are pointed out as having been the farms of some ancestor, and, when the place is more closely regarded, it will be found destitute of all old timber. The kumara, taro, and even potatoe grounds, are generally selected on the sides of hills, having a northern aspect; by this declivity towards the sun, they gain an increased degree of heat.
The hue (or gourd) is everywhere raised, and it is, indeed, an excellent vegetable. It bears a white flower, and produces a calabash, which is sometimes of very large dimensions. When young, it is a delicious vegetable, sweet, juicy, and extremely savoury. When ripe, it is of the greatest use, supplying the place of crockery. In it, the New Zealander carries his water, his stores, potted birds, fish or flesh; he also uses it as a dish, and even as a lamp. It is often beautifully ornamented with tattooing. The natives have a very singular idea respecting the hue, that the seed can always be procured from the entrails of the sperm whale, which threy affirm they have frequently verified. They account for it by saying, that in Hawaiki the hue grows spontaneously, and hangs over the cliffs in great quantities, which, when ripe, fall into the sea, and are devoured by the whales, which frequent that part.
The melon and pumpkin are now also cultivated, as well as the cabbage and turnip, which grow wild, having been
To a stranger, the natural means of support may appear few and insignificant; but, in early times, when wars raged, or unfruitful seasons destroyed the hopes of the kumara harvest, the New Zealanders had recourse to the indigenous productions of the land. Almost every spot produces some kind of food, the plains being covered with the pteris esculentis, or edible fern; although that which is selected for food only attains a proper size on rich land. The roots chosen for this purpose are found about a foot and a half or two feet deep, and are dug up with a long strong pole, sharpened at one end, with a rest for the foot, called a ko. The upper roots are stringy, hard, and harsh to the palate; but the lower ones contain more farinaceous matter. When dug up, they are either stacked to dry, on the spot for future use, or eaten fresh. The way of preparing it is to lay it on the embers for a short time, till it is sufficiently roasted; it is then scraped with a shell, to take off the blackened outside, and afterwards beaten with a wooden or stone mallet, to loosen the fibres. The natives sometimes pound it into masses, pulling out the fibres, and putting it into calabashes, containing the juice of the tupakihi. It is eaten immediately it is cooked, and is by no means unpalatable; neither is it an astringent, as is generally supposed, but rather the contrary. Even to the present day, it is an article much prized, especially by the sick, who often prefer it to other food; and it is always taken by persons going on a voyage, as the best antidote for sea-sickness.
Several species of the perei and maikaika (orchis) are likewise eaten; the tender shoot of the nikau (areca sapida), and of the ti tree also, as well as its tap root; as those also of the toi. These are baked in a native oven, and, when cooked, have a sweet and pleasant taste. The root of the raupo (bulrush), and the shoot of the pingao (a flag plant, growing by the sea side), often afford the hungry traveller a meal.
The chief article of food furnished by the forest is the mamaku (a tree fern). The stem is often twenty feet long, and is all eaten. When the outside is pared off, there is a
pitau. It is not improbable, that if it were dried it might be used as sago. This is an article of food still highly prized in winter.
The fruit of the rimu and kahikatea pines also is eaten. They produce a small red berry, about the size of a sweet pea, the stone being outside, and it is found in great abundance every other season. The berry of the hinau, though very astringent, after it has been steeped some time in water, is then made into a kind of bread, which is much relished.
Fungi growing on dead timber, the harori-tui, harori-atua, and several other kinds, although exactly like our English toadstools, are equal in flavor and nutrition to the mushroom.
But amongst all the indigenous fruits, there is none superior to the tawera or pirori (freysinesia), a species of the pandanus, which somewhat resembles a pine apple; both the flower and fruit are eaten. The juice of the tupakihi (coriaria samentosa) is expressed in large quantities, and drank; it is also boiled with sea-weed, and thus forms a jelly, which is very palatable. Several kinds of sea-weed are also eaten in large quantities.
The only terrestrial animal originally found in these islands was a small rat, scarcely more than one-third the size of the imported one. Though now nearly extinct and seldom seen, it was formerly so numerous as to form a considerable article of food. It was taken by an ingenious kind of trap, which somewhat resembles our common mole-trap. These were set on lines of road, which had been made expressly for this purpose in the forest; and they generally succeeded in taking sufficient at once to feed the whole pa.
The kiwi (apteryx Australis) was hunted at night with dogs. The natives can so closely imitate the cry of this bird, that they soon draw to them all which may be in that part of the forest. They generally carry a torch under their garments until the bird approaches; the light is then suddenly produced, which so terrifies the bird that it allows itself to be secured. The kiwi is still abundant in some places.
The kakapo, or ground parrot, is a gregarious bird, larger
The weka, or large rail, is still found in the interior of the north island. The natives imitate its cry so exactly that it readily approaches them. This bird is so pugnacious, that if a bit of red cloth, or other rag, be tied to a stick, it flies at it immediately, and is thus easily caught by a noose held in the other hand.
The kereru, or wood-pigeon, is a very fine bird, but very stupid. It is frequently taken by placing a pole near the water's edge, where it is accustomed to drink. When it has quenched its thirst, it alights upon this, which is completely covered with snares made of flax, where it soon gets its legs entangled, and is thus secured. The rimu and kahikatea pine trees, when in fruit, are also thickly set with snares, by which means numbers are taken. The natives have also a long bird-spear, often from twenty to thirty feet in length, armed with a sharp barb of bone. With this they silently approach the tree on which the bird has alighted, and it is, generally, so stupid as to stay and be speared, although it sees its enemy approach. If the tree be one to which the pigeon is accustomed to resort, on account of the abundance of fruit, the natives then construct a ladder by ingeniously binding two young trees together, which may be growing near, and use them for that purpose, by which means they can approach the bird with the greater facility. Great numbers of pigeons are thus captured. The natives frequently extract all their bones, and, when cooked, place them in a large papa—a vessel made of the totara bark; thus preserved in their own fat, they will keep many months. The tui, when in season, is very fat, and is also preserved in a similar way. It is a most lively bird, and can only be taken by snares.
The kaka, or great brown parrot, one of the largest of its family, is also eaten. It is generally caught by means of a tame parrot, which is used as a decoy. A pole is stuck in the ground, in an inclined position, in some shady part of the forest, on which the tame parrot is placed. The native forms
The kakariki, or small green parrot, is taken by snares; it is a delicious bird, and very abundant.
The titi, or mutton-bird, is a sea bird, which goes inland at night, just as the light wanes. It flies about in great numbers, and fills the air with its cries. To effect its capture, the natives select some spot on the edge of a lofty precipice, where they cut down all the trees which intercept the view, and there they build a little shed close to the verge. They then light a bright fire, behind which they sit, each armed with a long stick. The titi are attracted by the light, and fly close by in great numbers, so that they are easily knocked down as quick as possible; and thus, in one night, several hundreds are often killed, which, like the pigeon, they preserve in their own fat for future use.
These are the principal birds upon which the New Zealanders lived; and, though there were many smaller varieties which were also eaten, some of which are now extinct, it is not necessary here to enumerate them. The water-fowl, the wild duck, wio, pukeko, and several others—were more rarely captured, and can scarcely be said to have contributed much to their support.
Fishing may be considered as of two kinds;—fresh water and salt. New Zealand is not rich in its fresh water fish, yet, such as they are, they are generally taken in large quantities, and are all very good eating. The principal ones are the twna, (eel,) the pipiharau, (lamprey,) the kokopu, and inanga. The eel is shorter and thicker than the English one, although some measure nearly six feet in length, being as thick as an ordinary man's thigh, and extremely fat; still, the general size is much less. To take this fish, a weir is constructed in rivers; a strong fence is formed with poles, two of which are wide apart at one end, and approach nearer at the other, where the
The lamprey is taken in the same way as the eel. Properly speaking it is a salt-water fish, which enters the rivers in the spring to spawn. From its being very oily, it is highly prized. It ascends the rivers to their very source, and then the head grows to an unnatural size, when it is said to be unwholesome, and is not eaten. The head, to an European who is not accustomed to it, has a very disgusting appearance. So extremely fond are the natives of the lamprey, that deaths from over-eating it are far from being uncommon.
The inanga is a very diminutive fish, not at all larger than the English minnow, three inches being its usual size; it is however, the chief fish of the New Zealand lakes, and its small size is made up by its great abundance. This fish is driven into shoal water, where it is caught with a long shallow oval net. It is also taken in deep water, by a cone-shaped net, which is fastened to a frame, and thrust down with a long pole. When boiled, the water is drained from them, which the natives greedily drink,—they are pressed into a compact mass, and eaten entire; it is scaleless.
The kokopu is another fresh water fish, nearly ten inches long. One kind has scales, another is without. This is generally taken in the nets with other fish, but in no great quantity.
The papanoko is a scaleless fresh water fish, about five inches long. It is rather rare, but much prized; its roe being nearly as large as the fish itself. The pariri is the male of this fish.
The tikihemi corresponds with our trout; in shape and appearance it is much like an eel. The settlers have named it the eel trout. It is sometimes found of the length of fourteen inches, but is seldom taken in any quantity.
The upokororo is a fish about eight inches long, with scales; it is caught in the autumn; it bites at the hair of the legs, and is thus caught by the natives going into the water.
The fresh water mussel, (kakahi,) and crayfish, (koura,) occasionally furnish a meal.
The principal salt water fish which was formerly eaten was the shark, (mango,) which was caught in great numbers with the hook. They were cut open, and then hung up in the sun and wind on high horizontal poles to dry; and before they were so, they generally became quite putrid. It was a winter food, a small quantity being cooked as a relish for their kumara, which, in flavour, nearly corresponded with our rich rotten cheese.
The tamure, (or snapper,) and the kahawai, (mackerel,) were taken with a hook attached to a piece of the haliotis shell; being deceived by its resemblance to a fish, they were easily caught. The hapuku, (or cod,) is the most prized of sea fish; it often attains a very large size, weighing fifty pounds or more. The conger eel is also eaten. Some fish are taken with the seine, which they make of great length.
Seals were formerly abundant, and much prized as food; in fact, all was fish which came to the net, even bats and owls were not despised; oysters, mussels, and other shell fish formed also a portion of their support.
Land is held in three ways by the natives: either by the entire tribe, by some family of it, or by a single individual. The common rights of a tribe are often very extensive. These generally apply to waste lands or forests, and convey to each individual of the tribe the right of hunting and fishing over those parts. By intermarriages, several tribes are sometimes thus entitled; but, if such land be sold, it is nominally said to belong to the principal Chief or Chiefs of the tribe; they are the parties with whom the treaty is made, and to them the payment is given, which is, however, a nominal honor, the money being equitably divided amongst all who are entitled to a portion, the seller rarely retaining anything for himself. The same may be said of that which is claimed by families. Private rights to land are very rare.
The eel cuts are held in the same way. These are drains made from lakes or swamps, with weirs at the outlet to catch
Whatever piece of ground an individual cultivates for the first time, it becomes his own private property, if he be a claimant of the land in which it is situated; and, when sold, he only would be entitled to receive the amount. Generally, however, these spots, which are of a small size, are handed down from sire to son; and, when sold, every member of the family who has been born since their first cultivation, is entitled to a share, and this is often claimed by individuals living amongst other tribes.
Sometimes the owners of a district are extinct, excepting two or three individuals; in which case, although other relatives may reside upon it, the true owners are always respected, and it rests with them to portion out cultivations, or sell it; nor can those who receive them sell without their permission.
Their cultivations are generally joined together, one being only separated from another by a few stones placed as land marks, to move one of which would be immediately attended with serious consequences.
Boundaries of uncultivated land were formerly known by rat runs, or the furthest extent to which their neighbours would allow them to carry their hunting. Stones, rocks, and trees, were also used to define their lines. The old hearth-stones, which are generally four, set upright so as to form a pit about a foot deep and broad, and a foot and a half long, were always left, and in time became land marks. The stones of ancient kumara grounds always remained. Those of Turi, the first person who came to the west coast, are said still to be seen. There is no part, however lonely and apparently unknown, of which the natives do not know the owners, and the different boundaries. In going through a large forest, a Chief who was my companion, said it belonged to him. I asked how he knew
In a similar way when travelling over the central plains, where apparently human beings had never resided, one of my natives suddenly stopped by a stream, and said, that land belonged to his family. I expressed my doubts, and asked him how he could tell. He went into some long grass, and kept feeling about with his feet for some time, then calling me to him, he pointed out four hearth-stones, and triumphantly said, here stood my father's house, and going thence to the stream, he pointed out a little hollow in the rocky side, over which an old gnarled branch sprung, and said, in this hollow of the stream, we used to suspend our eel baskets from the branch. In fact, they have many marks which, though they might pass unnoticed by Europeans, clearly indicate to them their respective rights.
The roads also generally bound their lands. The country is intersected with paths, which, though not more than a foot wide, and closely resembling sheep runs, still are the means of communication. All their roads have particular names, and are well known, just as in former days the British had their Watling, Ermin, and other roads, so the natives have theirs—Kainga roa, Taumatamahoe, Rangipo, &c.
It is remarkable, in speaking of rivers, the mouth, or embouchure is the beginning, and the fountain head the termination of it, which is just the reverse of our ideas. A river is compared to a tree, the pakiaka, or root, is the mouth; the tinana, or trunk, is the main course; the kauru, or head of the tree, is the source.
To an European traveller, who crawls into a native hut for the first time, there will be perceived nothing particularly
The principal houses are called ware-puni, or warm houses; this name may be given either from the number of persons generally residing in them, or from their being so built as to exclude the external air. The ware-puni is generally sunk one or two feet in the earth, and nearly always fronts the sun. The sides (pou) are seldom more than four feet high, being formed of large broad slabs of totara, the most durable pine, having a small circular groove or opening cut into the top to receive the rafters, (heke.) These slabs are either adzed, and painted with red ochre; or, if it be a very superior house, each one is grotesquely carved to represent some ancestor of the family, in which case they become a kind of substitute for the nobleman's ancestral picture gallery. Between these posts there is generally a space of two feet, which is filled up with a kind of lattice-work, composed of slender laths, dyed black, white, or red, and bound together with narrow strips of the kiekie leaf, very tastefully disposed in a pattern, this is called arapaki. There is also a skirting board painted red; and the rafters, which are either carved or painted in various patterns with different colored ochres, rest on a ridge pole, (tahuhu,) in which a notch is cut to receive them. This ridge pole is always the entire length of the building, including that of the verandah as well, being generally of a triangular shape, and very heavy; it is supported by a post or pillar (pou-tahu), in the middle of the house, the bottom of which is carved in the form of a human figure, which represents the founder of the family—and is thus a kind of lares. Immediately before the face of this figure is the fire place, a small pit formed by four slab stones sunk into the ground. Perhaps there is some relic of ancient fire worship in the position of the fire, which, as a domestic altar, always burns before the face of the image of their deified ancestor.
The entrance to the house is by a sliding door, (tatau,) which is formed of a solid slab of wood, about two feet and a half high, and a foot and a half wide. On the right side of this is a window, (matapihi,) which is generally about ten inches high and two feet wide; this also is furnished with a slide, which goes into the wall of the building.
On entering, there is a low slab of wood on either side, to partition off the sleeping places, leaving a path down the middle, that nearest the door being about eighteen inches high. In the space thus partitioned off, the inmates lay in rows, each with his feet towards the fire, and his head to the wall. The Chief or owner of the house invariably takes the side next to the window, that being the place of honor. The next in point of rank, occupy the places nearest to him, whilst the slaves, and persons of no consequence, go to the furthest end. Their bedding (wariki) seldom consists of anything more than one or more ground mats, (waikawa,) upon which sometimes a finer one (tihenga pora) is laid, and a round log, frequently that which forms the partition, serves as a pillow (urunga), which is covered with the clothes they usually wear. Formerly, they never ate in their houses, therefore verandahs (mahau) were required. The general length of a ware-puni is about twenty-six feet, and the breadth sixteen feet; the verandah is seldom more than six feet long, and is a continuation of the gable end of the house, having the entire width of the building. It has a broad slab in front, about two feet and a half high, which separates it from the road, from this a post rises to the ridge pole; this also is surmounted with a carved figure. The verandah is ornamented in the same way as the interior of the house. The wall plate of the verandah is often carved to represent the prostrate figures of slaves on whose bodies the pillars which support the house stand; this seems to refer to an extinct custom of killing human victims, and placing them in the holes made to receive the posts, that the house being founded in blood, might stand. This custom still prevails in Borneo. Over the door there is a board called maihi, which is elaborately carved, and adorned with bunches of pigeon feathers. The facings of the door-posts and window are similarly
At sunset, a fire is made in the house, which is allowed to burn clear for some time, and fill the little pit with embers, when it ceases to smoke, the occupants enter; the door and window being closed, the heat soon becomes almost as great as that of an oven, and of such a stifling nature, from the fumes of the charcoal, that few Europeans can bear it, yet frequently twenty, thirty, or even more will sleep in this place huddled together, and generally almost in a state of nudity. Sometimes even they suffer, from the charcoal being too powerful. This was formerly attributed to the visits of an imaginary being, called patupaiarehe.
The native oven The natives of South Australia cook their food in a similar manner. A hole, ((umu hangi) is a circular hole of about two feet in diameter, and from six to twelve inches deep, which is generally scraped out with the end of a pointed stick. The process of cooking by it is very simple, and being generally adopted throughout the South Seas, it is interesting as marking the identity of the race. A fire is made in this hole, the wood being piled up nearly a foot above its level, and upon it is laid a layer of stones as large or larger than a man's fist. When the fire has completely heated the stones, the cook, generally a female, (sometimes two or more,) quickly and dexterously removes the hot stones, either with the fingers or two short sticks, and clears out all the embers. Then returning some of the stones to the oven, she covers them up with a layer of green leaves, (wata wata,) and sprinkles some water over them. Having thus lined the oven, the kumara and potatoes, which have been well scraped and washed, are then put into it and piled up. If meat is to be cooked, it is generally bound round with green leaves, to keep in the gravy: this is always done with large eels, when they are intended for any guests of distinction. To these a few leaves of wild cabbage, and a bundle of sow-thistle are added as a relish. The whole being likewise covered with green leaves, as well as the sides of the oven, water is then
tapora, or old kete, (baskets,) which have been previously soaked, and are carefully tucked in at the sides. The cook next, with her fingers or a stick, covers the whole with earth, so closely that the steam thus generated cannot escape. An hour or less is sufficient to cook a very large quantity of food, during which time the operator sits down and plaits a number of baskets with green flax, or ti leaves. When she opens the oven, she first carefully removes the earth in the same manner it was put on; then the mats are taken off with a little jerk outwards, so that not a particle of earth falls on the oven. The covering of leaves is next removed, and the food, deposited in the clean new baskets, is placed before the guests, each portion having some of the thistle or cabbage leaves laid upon them, with a piece of meat, if there be any.kangayappa,) is dug in the ground, and a fire kindled in it, upon which stones are laid to be heated. During the time these are being heated, they prepare the game or vegetables, and then remove the stones and larger remains of wood; and, if they stew a kangaroo, they first fill the inside with part of the hot stones, and leaves of the gum tree. The kangaroo is then put into the hole, and covered with leaves, the remaining stones, bark, and earth. It remains there for an hour and more, until steam escapes from different parts; when this takes place, the meat, or whatever is cooking, is sufficiently done.J. P. Gill, Esq.,—Tasmanian Journal, vol. i, p. 112.
They generally leave a small portion of the food, which has been rather burnt by the stones at the bottom, and the ladies eat it while sitting round the oven. Etiquette does not allow any of the hosts to come near their guests when eating; and, if previously sitting with them, they remove to a distance. When the guests are many and distinguished, all the principal ladies, and even the Chiefs, bear the food; each one taking a kete, and walking in a long train one after the other, sets the food before the guests, and then retires. This is often a very pretty sight.
The process of making bread from the pua, or pollen of the raupo (typha angustifolia) is curious, both on account of the
The first thing which was done, was the erection of a shed near the swamp, from which the pollen (pua) was to be collected. The process of gathering it always commenced at daybreak; for when the sun began to shine, the feathery seeds blew about, they had then to discontinue their work until the evening, when they recommenced the work. The gathering of the flower heads of the raupo was continued for several days, until a sufficient quantity of pollen was obtained. They then cut a quantity of flowers of the kakaho (arundo Australis), which being strewed on the floor of the shed, the pua was heaped upon them. It was daily carried into the sun to dry, and again returned in the evening to the shed, lest it should become damp with the dew. Parties of from fifty to sixty men, women, and children, often assembled for this work; each family having its own division (tuakoi) of the shed to attend to. When the process of collecting was finished, they went into the forest to procure the bark of the hinau (elœocarpus hinau), which they stripped off the trees in large pieces, twelve or fourteen feet long. These were doubled up so as to make a bag, one end being left open to form a mouth, while the sides were sewed with flax, leaving only a small hole at one of the lower corners. Being set on their ends, they formed long bags, almost as tall as a man, which were propped up by poles. They then took the mats (tapaki), which had been previously plaited by the women of split flax, and spread them on the ground by the side of the bag (pu), part of them stripped the flower from the stem: this process was called uhu. A quantity being shred, it was put into bags, which had been plaited with great care of finely split flax, so as to allow only the smallest particles to escape. Men only were allowed to sift the pua, which was done by shaking these bags over the
tohunga, or priest, repeated a karakia.
The principal person of each family had to sift it; but, if he had been guilty of any crime, the pua would fly up in his face, and he would be forced to give place to a better man. Whilst some were sifting, others were plaiting small baskets (rourou, kapukapu, paro) of green flax, which are lined with leaves of the rangiora or pukapuka (brachyglottis repanda), to place the sifted pua in; the siftings (tutae papapa), or down, being thrown away. The plug having been removed from the bottom corner of the bag, the pua flowed out, which was caught in the baskets, carefully avoiding to press it down, in which state it resembled small seeds. The baskets being filled, they were covered over with leaves as before, and then sewed up (runa), which being done, they were placed in the ovens (hangi), the number of which was proportioned to the quantity to be cooked. The ovens, having been covered over as usual, were left till the steam burst out at the top, which was a sign that they were done. When taken out, the substance still retained its resemblance to seeds; but the baking converted it into a solid mass.
The principal person of the party then divided them among the people. Some of the loaves thus made were from six to eight inches in diameter, and thick in proportion. The smaller ones were generally eaten at the time, the larger ones being reserved as presents, for state occasions, or for supplies during war. A loaf of seven inches in diameter was sufficient to satisfy two full-grown men.
Having been rendered sacred by the prayers of the tohunga, or priest, during the process of sifting, no one could eat of it until the first oven, containing only three or four baskets, had been cooked for the priest, who then took off the tapu.
It is remarkable, that when the down (hune) obtained from the raupo head is put into the baskets, it is invariably filled with a small kind of worm, or grub, in very large quantities. It is, therefore, generally baked, and it is at once fit for making beds and pillows, for which purpose it is commonly used, and forms a good substitute for feathers.
To make bread of the hinau (elœocarpus hinau), the berries are steeped for nearly a year in running water, to get rid of their bitter and astringent quality, they are then put into a basket (pu) which has been plaited very close, and beaten upon a stone with a small wooden club. This being sufficiently done they are sifted through closely plaited baskets; the husks, thus separated from the pulp, are thrown away, and the latter, which resembles dark flour, is kneaded into cakes with a little water. These being wrapped up in leaves of the rangiora, are placed in a native oven. When cooked, they have much the appearance of very brown bread, and are highly esteemed by the natives, though too oily to suit the taste of most Europeans. Hence the proverb which is used by a man when he is waked out of his sleep to eat, “Kia wakaoho koe i taku moe, ko te Watutureiarua,”—“When you disturb my sleep, let it be on account of the arrival of te Watututreiarua,” the first person who made bread from the hinau.
The natives sometimes cooked it by pouring a quantity of the flour into water which had been heated by putting hot stones into it, the only way the natives previously had of heating water. In that state it was called rerepi.
A Rata Tree.
Chapter XXV.
Natural History.
Cave Near the Mouth of the Mokau.
A man named Seymour, of Otaki, stated that he had repeatedly seen an animal in the Middle Island, near Dusky Bay, on the south-west coast, which he called a musk-rat, from the strong smell it emitted. He said, its tail was thick, and resembled the ripe A Chief came to me one day, and inquired whether there were men and women living in the sea. I demanded the reason of the question being put to me. He said, that whilst a boat's crew was going for the Rev. Mr. Reay, in Cloudy Bay, a figure suddenly appeared in the water, at a distance of about three yards; they left off rowing, and gazed at it for a long time; it resembled a black man of the usual size, but was bald on the head, and with moustachios sticking out about four inches. As they approached, it laid on the water like a log, and one said it was a log, another that it was a The Natural History of these islands, compared with that of other countries, appears very defective; excepting a rat, which is now almost exterminated by the imported one, there are only reports of a kind of beaver, of whose existence we are not yet quite certain, although, very probably, it does exist in the Middle Island.pirori, the fruit of the kiekie, which is not unlike in appearance the tail of a beaver. This account was corroborated by kumete, or large wooden bowl, turned upside down; but, as they drew near, it rose up, and appeared as a black man, as far as the waist; it looked steadfastly at them, and kept puffing with its mouth: it was a perfect man, only was bald, and had a queer stiff-looking moustache. One proposed to throw a rope round it, and pull it into the boat; another said, No, it is taniwa (sea god), and will smash the boat. It continued looking at them and puffing for about an hour, and then went down. They told Mr. Reay of it, and said they had never seen such a creature before, and asked whether we pakehas had. I asked whether it was not a seal; they said no, it was a perfect man as far as the waist—the lower part was concealed in the water.—From Tamihana, 1847
The kiore, or native rat, is not above half the size of the Norway rat (mus ratus); it once abounded everywhere; it chiefly fed on the mast of the tawai, a species of beech. It was formerly valued as an article of food. The English or Norway rat is called by the natives pou hawaiki, kiore pakeha, kainga rua.
The kuri, or native dog, was found when Cook arrived, and the natives state it came with them from Hawaiki, when they first landed in New Zealand. It was a small long-haired dog, of a dirty white or yellow color, with a brushy tail; it has now become quite extinct. It does not appear to bear any resemblance to the Australian dingo, but is more probably of the same species as those still found in the Polynesian Islands.
New Zealand probably possesses two kinds of bat; the pekapeka (vespertilio tuberculatus); the common one is very small, of a yellowish brown, with diminutive rounded ears.
The seal, mimiha or kekeno (fam. Phocidœ), appears to have once been very numerous, as their bones are met with in considerable quantities along the coast, mingled with those of man. In the Middle Island, the rapoka, or sea-bear, was not uncommon: the natives formerly captured it, by throwing sand in its eyes, and whilst it strove to free itself from the annoyance, they fell upon and killed it. It is now seldom met with.
The sea-lion, wakahao (Phoca jubata), or morse, once frequented the shores of the Middle Island. The natives describe it as being about the size of the cow. It is said to have been of a red color, and to have gone inland to breed, and as having been very savage and powerful. One of their chief warriors, named Te Wera, was put to flight by this animal, although attended by seventy of his followers—hence the
Te hoa kakari o te Wera he wakahao,”—“The enemy of te Wera is the sea-lion.”
Whales were very numerous in the New Zealand seas (fam. Balœnidœ). The sperm whale (paraua), is found of different colors, some being white, others black, or of an ochreous or dingy red, and frequently of a mottled color. The tohora (balœna antipodum) or right whale, was very abundant. The dead black whale is said always to drift to the leeward, whilst the sperm, on the contrary, goes to the windward.
The fin-back (balœna physalus) is found chiefly on the north-east shores of the North Island.
The most remarkable of the New Zealand birds is the Cloaks made from the feathers of the apterix Australis, or kiwi (fam. Struthionidœ), which is supposed to be one of the last surviving members of a very large family. This remarkable bird is still abundant in several parts of the country. In size, it is not larger than a common full-grown fowl, yet it lays an egg not more than one-third less that of the emu, for it is eight inches in circumference across, and twelve lengthwise. There are two varieties of the kiwi, one being rather larger than the other, and of a darker color, this only lays one egg; the other, or common red one, lays two, which are of smaller dimensions. This bird has a rudimentary wing, which is terminated by a slender claw; the bill is long and
kiwi are highly prized. I brought a very large one from one of the Wanganui tribes, as a present for the Queen. During the many years I have been in New Zealand, I never saw so fine a one—they are extremely rare.
The kiwi forms burrows, and deposits its eggs in them, generally at the root of the rata. It is said to be three years before they are hatched, and oftentimes the hole is so grown up with roots, that the young bird cannot make its way out, and thus perishes. The kiwi parure is the largest kind, and the kiwi hoihoi the smallest.
The kiwi is a night bird, and finds its food by smell, feeling its way by means of its large whiskers, inserting its bill into the earth in search of worms with great celerity, making at the same time a snuffing noise; it then appears very animated. It kicks with considerable force, and expresses its anger by a hissing or grunting noise. It is easily tamed. The cry it makes is very similar to its name, which is probably thus derived. The kiwi is an unsightly bird, having short thick legs, with very strong nails; it has no tail. In very wet weather, it is often driven out of the forest, and compelled to seek the plain. When at rest, it supports itself upon its beak. The natives always tie a feather or two of this bird to their paua, or fish-hooks. It is good eating, and tastes more like tender beef than a bird; the principal fleshy parts are the ribs and legs.
There is said to be another bird of this family in the Middle Island, weighing as much as eighteen pounds; it is so strong that it cannot be held with one hand, and if the captor be not very careful, it will escape, as my informant said, by shaking itself out of its feathers, which it frequently does. It is highly probable that many varieties of this remarkable bird will be found in the islands north of New Zealand.
Toko eka, a kind of kiwi, larger than the turkey, and found in the Middle Island, at Dusky Bay, and on the snowy mountains; by others, it is described as being of a bright red
powakai; it laid only two eggs—one became a male and the other a female. It devoured men. This bird is alluded to in several of their traditions.
The natives speak of another member of this family, which they name the kiwi papa whenua, a still larger species, which they describe as having been full seven feet high; it likewise had a very long bill, with which it made large holes in the ground, in search after worms. This bird is now extinct, but there are persons living who have seen it. Rauparaha told me he had eaten it in his youth, which might be about seventy years ago, and when that Chief died, his corpse was said to have been ornamented with some of its feathers.
But of all the birds which have once had existence in New Zealand, by far the most remarkable is the moa, dinornis of Owen; perhaps it was the largest bird which ever had existence, at least during the more recent period of our earth's history; and it is by no means certain that it is even now extinct. I first discovered its remains in 1839, at Tauranga and Waiapu; but in 1844, I met with a very large collection of the bones of this bird mingled with those of the seal. They were laid in little hillocks at the mouth of the Waingongoro; each heap was composed of the bones of several species of the apterix. They are abundant on almost every part of the North Island, south of Mokau, and throughout the Middle Island, but have not been discovered further north, probably because there were no grassy plains there for it to feed over.
Wherever the remains of the The word moaMoa in the islands, is the common name of the domestic fowl.
The Fam. Rallidœ, is rather an extensive one, though
ocydromus Australis, the weka, or wood hen of the settlers. The breast is of a slate color, the back brown, and speckled; it is strongly made, and about the size of a half-grown fowl: it is very abundant in the Middle Island, and the southern part of the North Isle. The name is taken from its cry.
The pukeko, or rauhara, (porphyrio melanotus,) is a fine bird, about the size of a pullet; it has long red legs and toes, with a bill and protuberance above of the same color, somewhat like the guinea-fowl: the back is black, and the breast of a bright mazarine blue; the under feathers of the tail are pure white, which forms a fine contrast with the black of its short tail. This bird has a strong shrill cry, resembling its name, flies slowly and heavily, and is a great thief, making much havoc in the cultivations. It abounds in swamps and along the sides of rivers. The flesh is dry and coarse, seldom eaten by the natives, but much esteemed by Europeans, who say, that when kept it is exquisite eating.
Closely allied to this bird is the takahe, the notornis of Owen, a large heavy bird of the Middle Island, very rare; it stands about two feet high, and is nearly as large as the kiwi. It has a short thick beak, and strong legs; the back is black, and its neck and body of a dark blue, shaded with green, and gold on the wings. The tail is scanty, and white underneath. One specimen only has reached this country, which is to be seen in the British Museum.
There are several smaller kinds of rail. Of these is the katatai, (raulus assimilis,) of a ferugineous color. The rallus dieffenbachii, is about one-third less than the weka; it is peculiar to the Chatham Isles, and is a fine bird. Its native name is the moeriki.
Patatai, or popotai, is a small rail, about the size of a sparrow, but of a very delicate shape; it is of a light brown color, the back spotted with black and white, the breast is of a slate colour, beak bright green, eye black, with a red circle; it has a very small tail, which is black underneath, with white bands; the legs are of a pale green.
The moho periru, or motarua, a small dark brown rail of
Totoriwai is a small black rail; the moho is also of a black color, formerly very abundant, but now seldom seen.
The koitareke, or kokoreke, koreke, and koutareke, (coturnix novœ Zealandi,) is a small quail, with short legs, nearly approaching to the quail of Australia, in its general features.
In the fam. Falconidœ, is the kahu (falco harpe), a fine large hawk, which is very destructive to poultry, and will not hesitate to pounce on even a full-grown hen. The wings are nearly four feet across when expanded, but the body of this rapacious bird is very small, being a dark yellow, spotted with brown, and the breast of a lighter color, spotted.
The kaiaia, or karewarewa, kauaua, (falco brunnea.) This is an elegant bird, very similar to the English sparrow-hawk; it has a very shrill cry, which is regarded as an omen of the weather: if heard on a fine day, it is a sign it will rain; if on a rainy day, that it will be fine.
There is also a night-hawk, very similar to the sparrow-hawk in plumage. Fam. Strigidœ.
The koukou, or ruru (Athene Novœ Scelandiœ, strix fulva). It is called more pork by the settlers. This small owl is the only one yet known in the islands; it is easily killed with a stick in the day time.
Fam. Alcedinidœ—the kotare, (halcyon vagans). It closely resembles the English kingfisher in plumage, but, if anything, is rather inferior to it in beauty, and is a third larger.
Fam. Upupidœ—the huia, (neomorpha gouldii). This is a beautiful bird, with small wings; it is about the size of the jay, of a bright glossy black, with four large tail feathers, tipped with white, which have a graceful curve, with a small white tuft under the root of the tail; the male has a long slender bill, of a bright yellow color; the female has a thicker bill; the eye is of a leaden color; it has two little yellow fleshy lappets on each side of the head, which look like two wafers stuck on the cheeks. The legs and feet are long, slender, and of a bright yellow. Its hop is very singular, like
The following are honey-birds:—
The tui, koko, (Prosthemadera, Novœ Zeal:). Cook named this beautiful and lively bird, the parson and mocking bird. It acquired the first name from its having two remarkable white feathers on the neck, like a pair of clergyman's bands; and the latter from its facility in imitating sounds. Though not of gaudy colors, there is something very chaste and elegant in its plumage. It is of a black bronzed color, with delicate white hair feathers round the neck; it is a sweet songster, and full of activity, incessantly flying up and down, and uttering its varied and joyous notes. In the spring it may be seen in the yellow kowai trees, brushing out the pollen from the flowers with the greatest rapidity. When tamed, it readily imitates every kind of sound, and soon forms an attachment with any one who notices it, so that it is a general favorite.
The tui becomes extremely fat in winter; it is then caught in great numbers by snares; but in that season it is also taken by marking its place of roost on a frosty night; in the morning its legs and wings are so benumbed with cold, that it is easily shaken from its perch, which it has not strength to leave before the sun warms its half-frozen body; this seems to prove that the climate has become colder than it was formerly.
When the tui becomes so extremely fat as to be uncomfortable to itself, it is said to peck its breast, and thus cause the oil to exude, which completely saturates its feathers; this it appears to do to lighten itself, when caught it is found covered with the marks of its peckings, and thence acquires the name of koko, or pecking.
The tui is said to breed three times in the year; it begins in September, or early spring, and then lays three eggs; in December it lays five eggs; and in March, or autumn, it has six or seven, of a pure white color. It takes little more than
pi, afterwards it is named a pikari, and when fledged a pureke. But, full-grown, it is a tui, and when it becomes very fat, it is a koko. The flesh of this bird is highly esteemed as a very great dainty, and it certainly is so; but its lively song is far sweeter to those who admire melody, and such will regret that this will not save it from the Maori oven.
The kotihe (ptilotis cincta). This beautiful honey-bird has a velvety black head and wings, with a tuft of white feathers on either cheek and wing; it has a bright yellow circle round the lower part of the neck and wings. The back and tail are of a yellowish grey. It is about the size of the bullfinch. The male is much larger than the female, which has not so fine a plumage. Its legs are strong, and its tail slightly forked. It lays four eggs. The notes are pleasing, but few, which, when it has sung, it hops away to another bush.
The korimako, or kokorimako (anthornis melanura). This bird is the sweetest songster of New Zealand, but is not distinguished by its plumage, which is of a yellowish olive, with a dark blueish shade on each side of the head; the rest of the body being of a dingy yellow-greenish color; it has a long forked tail, and strong wings; the legs are of a puce color. It lays seven eggs, spotted with blue, upon a brown ground. The male is larger, and its plumage is rather brighter, with more green in it than the female. In the early dawn, when the vocal songsters of the grove assemble by mutual consent on some tree, to sing their morning hymn, the note of the korimako is heard above all the rest, and gives the greatest harmony to the whole; indeed, nothing can exceed the sweetness of this concert, which is only heard for a short time, and then ceases for the rest of the day, until the birds begin to koro, or intimate the day has closed, and then in some parts of the south they again assemble to sing their evening hymn; but this is not generally done, the favourite time is the morning. I have counted sixteen birds of different kinds thus perched together on one branch, in the greatest harmony. It is also called kopara. To this genus belongs the anthornis melanocephala of the Chatham Isles.
Fam. Luscinidœ.—The matata, or koroatito (sphenœacus? punctatus). It is a small dark brown bird, with a white and brown spotted breast; it has four long and four short tail feathers, similar in structure to those of the emu and kiwi; it is a swamp bird, flies low, and for a very short distance, amongst the rushes and fern, with a long shrill cry; and is easily killed with a stick. Formerly, it was a sacred bird, and offered in sacrifice when a party returned unsuccessful from the war.
Riro riro, the wren. This most diminutive bird is of a greyish yellow color; the male has a dark blue crest; it is very tame.
Fam. Turdidœ.—The piopio (turnagra crassirostris), a bird about the size of a thrush, with a short thick bill, red tail, yellow breast, and brown back. It is a bird of passage from the south. Piopio wirunga nga tau ko Matatua te waka. The piopio came on the bow of the Matatua, one of the original canoes, from Hawaiki, so says the proverb.
Fam. Muscicapidœ.—Piwaka waka, tirakaraka, the fantailed fly